gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
indriyanigrah ke is kary ka varnan karane ke liye ukt drishtaant itana achchha hai ki gris ke prasiddh tattvavetta pleto ne bhi, indriyanigrah ka varnan karate samay, isi roopak ka upayog apane granth mean kiya hai [1] bhagavadgita mean, yah drishtaant pratyaksh rooph se nahian paya jata; tathapi is vishay ke sandarbh ki or jo dhyan dega use yah bat avashy maloom ho jayagi ki,gita ke uparyukt shlokoan mean indriyanigrah ka varnan is drishtaant ko lakshy karake hi kiya gaya haian. samanyatah arthath jab shastriy sookshm bhed karane ki avashyakata nahian hoti tab, usi ko manonigrah bhi kahate haian. parantu jab ’man’ aur ’buddhi’ mean, jaisa ki oopar kah aye haian, bhed kiya jata hai tab nigrah karane ka kary man ko nahian kiantu vyavasayatmak buddhi ko hi karana p data hai. is vyavasayatmak buddhi ko shuddh karane ke liye, patanjal-yog ki samadhi se, bhakti se, jnan se athava dhyan se parameshvar ke yatharth svarooph ko pahachan kar, yah tattv poornataya buddhi me bhid jana chahiye ki ’sab praniyoan mean ek hi atma hai.' isi ko atmanishth buddhi kahate haian. is prakar jab vyavasayatmik buddhi atmanishth ho jati hai, aur manonigrah ki sahayata se man aur indriyaan usaki adhinata mean rah kar ajnanusar acharan karana sikh jati hai; tab ichchha, vasana adi manodharm (arthath vasanatmak buddhi) ap hi ap shuddh aur pavitr ho jate haian, aur shuddh sattvik karmoan ki or dehendriyoan ki sahaj hi pravriti hone lagati hai. adhyatm ki drishti se yahi sab sadacharanoan ki j d arthath karmayogashastr ka rahasy hai. oopar kiye gaye vivechan se pathak samajh javeange ki, hamare shastrakaroan ne man aur buddhi ki svabhavik vritiyoan ke atirikt sadasadvivek-shaktirooph svatantr devata ka astitv kyoan nahian mana hai. unake matanusar bhi man ya buddhi ka gaurav karane ke liye inhean ’devata’ kahane mean koee harj nahian hai; parantu tatvik drishti se vichar karake unhoanne nishchit siddhaant kiya hai ki jise ham man ya buddhi kahate haian usase bhinn aur svayanbhoo ’ sataan hi sandehapadeshu.’ vachan ke ’sataan’ pad ki upayuktata aur mahatta bhi ab bhali-bhaanti pragat ho jati hai. jinake man shuddh aur atmanishth haian, ve yadi apane antahkaran ki gavahi le, to koee anuchit bat n hogi; athava yah bhi kaha ja sakata hai ki, kisi kam ko karane ke pahale unake liye yahi uchit hai ki ve apane man ko achchhi tarah shuddh karake usi ki gavahi liya karean. parantu, yadi koee chor kahane lage ki’ maian bhi isi prakar acharan karata hooan’ to yah kadapi uchit n hoga. kyoanki, donoan ki sadasadvivechan-shakti ek hi si nahian hoti- satpurushoan ki buddhi sattvik aur choroan ki tamasi hoti hai. saraansh, adhidaivat pakshavaloan ka ’sadasadvivek-devata’ tattvajnan ki drishti se svatantr devata siddh nahian hota; kiantu hamare shastrakaroan ka siddhaant hai ki vah to vyavasayatmak buddhi ke svaroopoan hi mean se ek atmanishth arthath sattvik svarooph hai. aur, jab yah siddhaant sthir ho jata hai, tab adhidaivat paksh ap hi ap kamazor ho jata hai. |
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tika tippani aur sandarbh
- ↑ phidas. 246
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj