gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
jab siddh ho gaya ki adhibhautik paksh ekadeshiy tatha apoorn hai aur adhi-daivat paksh ki sahal yukti bhi kisi kam ki nahian, tab yah janana avashyak hai ki, karmayogashastr ki upapatti dhooandhane ke liye koee any marg hai ya nahian? aur, uttar bhi yahi milata hai ki, haan, marg hai aur usi ko adhyatmik marg kahate haian. isaka karan yah hai ki, yadyapi bahy karmoan ki apeksha buddhi shreshth hai, tathapi jab sadasadvivek-buddhi namak svatantr aur svayanbhoo devata ka astitv siddh nahian ho sakata tab, karmayogashastr mean bhi in prashno ka vichar karana avashyak ho jata hai ki, shuddh karm karane ke liye buddhi ko kis prakar shuddh rakhana chahiye, shuddh buddhi kise kahate haian, athava buddhi ko kis prakar shuddh rakhana chahiye, shuddh buddhi kise kahate hai, athava buddhi kis prakar shuddh ki ja sakati hai? aur yah vichar, keval bahy srishti ka vichar karane vale adhibhautikashastroan ko chho de bina, tatha adhyatmajnan mean pravesh kiye bina, poorn jnan nahian ho sakata. is vishay mean hamare shastrakaroan ka aantim siddhaant yahi hai ki, jis buddhi ko atma ka athava parameshvar ke sarvavyapi yatharth svarooph ka poorn jnan nahian hua hai, vah buddhi shuddh nahian hai. gita mean adhyatmashastr ka niroopan yahi batalane ke liye kiya gaya hai, ki atmanishth buddhi kise kahana chahiye. parantu, is poorvapar-sanbandh ki or dhyan ne de kar, gita ke kuchh sampradayik tikakaroan ne yah nishchay kiya hai, ki gita mean mukhy pratipady vishay vedaant hi hai. age chal kar yah bat vistarapoorvak batalaee jayagi ki, gita mean pratipadan kiye gaye vishay ke sambandh me ukt tikakaroan ka kiya hua nirnay thik nahian hai. yahaan par sirph yahi batalana hai ki, buddhi ko shuddh rakhane ke liye atma ka bhi avashy vichar karana p data hai. atma ke vishay mean yah vichar dea prakar se kiya jata haiah- 1. svayan apane piand ke, kshetr athava sharir ke aur man ke vyaparoan ka nirikshan karake yah vichar karana, ki us nirikshan se kshetrajnaroopi atma kaise nishpann hota hai [1]. isi ko sharirik athava kshetr-kshetrajn-vichar kahate haian, aur isi karan vedaantasootroan ko sharirik (sharir ka vichar karane vale) sootr kahate haian. svayan apane sharir aur man ka is prakar vichar ho jane par, 2. janana chahiye ki, us vichar se nishpann hone vala tattv, aur hamare charoan or ki drishy-srishti arthath brahand ke nirikshan se nishpann hone vala tattv, donoan ek hi haian athava bhinn bhinn haian. is prakar kiye gaye srishti ke nirikshan ko kshar-akshar-vichar athava vyakt-avyakt-vichar kahate haian. srishti ke sab nashavanh padartho mean jo sarabhoot nityatattv hai use ’akshar’ ya ’avyakt’ kahate haian [2]. kshetr-kshetrajn-vichar aur kshar-akshar-vichar se prapt hone vale in donoan tattvoan ka phir se vichar karane par pragat hota hai ki ye donoan tattv jisase nishpann hue haian, aur in donoan ke pare jo sab ka moolabhoot ek tattv hai, usi ko ’paramatma’ athava ’purushottam’ kahate haian [3]. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj