gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
pravritian ch nivritian ch karyakarye bhayabhaye . bandhan mokshan ch ya vetti buddhiah sa parth sattviki .. arthat “sattvik buddhi vah hai ki jise in batoan ka yatharth jnan hai;- kaun sa kam karana chahiye, aur kaun sa nahian, kaun sa kam karane yogy hai aur kaun sa ayogy, kis bat se darana chahiye aur kis bat se nahian, kisamean bandhan hai aur kisamean moksh’’[1]. isake bad yah batalaya hai kiah- yaya dharmamadharme ch karye chakaryamev ch . ayathavath prajanati buddhiah ya pary rajasi .. arthath “dharm aur adharm, athava kary aur akary, ka yatharth nirnay jo buddhi nahian kar sakati yani jo buddhi hamesha bhool kiya karati hai, vah rajasi hai’’ (18.31). aur aant mean, kaha haian kiah- adharme dharmamiti ya manyate tamasavrita . sarvarthanviparitaanshch buddhiah sa parth tamasi .. arthat’’ adharm ko hi dharm manane vali, athava sab batoan ka viparit ya ulata nirnay karane vali, buddhi tamasi kahalati hai’’[2]. is vivechan se spasht ho jata hai ki, keval bhale-bure ka nirnay karane vali, arthath sadasadvivek buddhi roop svatantr aur bhinn devata, gita ko sammat nahian hai. isaka arth yah nahian hai ki sadaiv thik thik nirnay karane vali buddhi ho hi nahian sakati. uparyukt shlokoan ka bhavarth yahi hai ki, buddhi ek hi hai; aur thik thik nirnay karane ka sattvik gun, usi ek buddhi poorv sanskaroan ke karan, shiksha se tatha indriyanigrah athava ahar adi ke karan, utpan ho jata hai; aur, in poorv sanskar prabhriti karanoan ke abhav se hi, vah buddhi, jaise kary-akary-nirnay ke vishay mean vaise hi any doosari batoan mean bhi, rajasi athava tamasi ho sakati hai. is siddhaant ki sahayata se bhali-bhaanti maloom ho jata hai ki, chor aur sah ki buddhi mean, tatha bhinn bhinn deshoan ke manushyoan ki buddhi mean, bhinnata kyoan hua karati hai. parantu jab ham sadasadvivechan-shakti ko svatantr devata manate haian, tab ukt vishay ki upapatti thik thik siddh nahian hoti. pratyek manushy ka kartavy hai ki vah apani buddhi ko sattvik banave. yah kam indriyanigrah ke bina ho nahian sakata. jab tak vyavasayatmak buddhi yah janane mean samarth nahian hai ki manushy ka hit kis bat mean hai aur jab tak vah us bat ka nirnay ya pariksha kiye bina hi indriyoan ke ichchhanusar acharan karati rahati hai, tab tak vah buddhi ‘shuddh’ nahian kahi ja sakati. atev buddhi ko man aur indriyoan ke adhin nahian hone dena chahiye; kintu aisa upay karana chahiye ki jisase man aur indriyaan buddhi ke adhin rahean. bhagavadgita[3] mean yahi siddhaant anek sthanoan mean batalaya gaya hai; aur yahi karan hai ki kathoranishad mean sharir ko rath ki upama di gee hai tatha yah roopak baandha gaya hai ki us shariraroopi rath mean jute hue indriyaroopi gho doan ko vishayopabhog ke marg mean achchhi tarah chalane ke liye (vyavasayatmak) buddhiroopi sarathi ko manomay lagam dhirata se khianche rahana chahiye [4]. mahabharat [5] mean bhi vahi roopak do tin sthanoan mean, kuchh herapher ke sath, liya gaya hai. |
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tika tippani aur sandarbh
- ↑ gi. 18.30
- ↑ gi. 18.32
- ↑ 2.67; 68; 3.7; 41; 6. 24-26
- ↑ kath. 3.3-9
- ↑ van. 210, 25; stri. 7.13, ashv. 51.5
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj