gita rahasy athava karmayog shastr -bal gangadhar tilak
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pahala prakaran
yah panth is mat ko manata hai ki maya rahit shuddh jiv aur brahm ek hi hai, aur isake siddhaant kuchh aise hai;- jaise jiv, agni ki chinagari ke saman, eeshvar ka aansh hai; ek shakti hai; mayadhin jiv ko bina eeshvar ki kripa ke mokshajnan nahian ho sakata; isaliye moksh ka mukhy sadhan bhagavadvakti hi hai- jinase yah sanpraday shaankarasamhpraday se bhi bhinn ho gaya hai. is marg vale parameshvar ke anugrah ko 'pushti' aur 'poshan' bhi kahate haian, jisase yah panth 'pushtimarg' bhi kahalata hai. is sanpraday ke tattv dipika adi jitane gita sanbandhi granth haian unamean yah nirnay kiya gaya hai ki, bhagavan ne arjun ko pahale saankhyajnan aur karmayog batalaya hai, evan aant mean usako bhaktamrit pilakar kritakrity kiya hai isaliye bhagavadgita- aur visheshatah nivriti-vishayak pushtimargiy bhakti-hi gita ka pradhan tatpary hai. yahi karan hai ki bhagavan ne gita ke aant mean yah upadesh diya hai ki "sarvadharmanh parityajy mamekan sharanan vrajan"- sab dharmoan ko chho dakar keval meri hi sharan le[1]. uparyukt sanpradayoan ke atirikt nimbark ka chalaya hua ek aur vaishnav sanpraday hai jisamean radhakrishn ki bhakti kahi gee hai. dakhtar bhaandarakar ne nishchay kiya hai ki ye achary, ramanuj ke bad aur madhvachary ke pahale, qarib sanvath 1216 ke, hue the. jiv, jagat aur eeshvar ke sanbandh mean nimbarkachary ka yah mat hai ki yadyapi ye tinoan bhinn haian tathapi jiv aur jagat ka vyapar tatha astitv eeshvar ki ichchha par avalambit hai- svatantr nahian hai aur parameshvar mean hi jiv aur jagat ke sookshm tattv rahate haian. is mat ko siddh karane ke liye nianbarkachary ne vedantasootroan par ek svatantrabhashy likha hai. isi sanpraday ke keshav kashmiri bhatachary ne gita par 'tattv-prakashika' namak tika likhi hai aur usamean yah batalaya hai ki gita ka vastavik arth isi sanpraday ke anukool hai. ramanujachary ke vishishtadvait panth se is sanpraday ko alag karane ke liye ise 'dvaitadvaiti' sanpraday kah sakeange. yah bat spasht hai ki ye sab bhinn-bhinn sanpraday shaankarasamhpraday ke mayavad ko svikrit n karake hi paida hue haian, kyoanki inaki yah samajh thi ki aankh se dikhane vali vastu ko sachchi mane bina vyakt ki upasana arthath bhakti niradhar, ya kisi aansh mean mithya bhi, ho jati hai. parantu yah koee avashyak bat nahi hai ki bhakti ki upapatti ke liye advait aur mayavad ko bilakul chho d hi dena chahiye. maharasht ke aur any sadhu-sant ne, mayavad aur advait ko svikar karake bhi, bhakti ka samarthan kiya hai aur maloom hota hai ki yah bhakti marg shrishankarachary ke pahale hi se chala a raha hai. is panth mean shaankarasamhpraday ke kuchh siddhaant-advait, maya ka mithya hona, aur karmatyag ki avashyakata- grahy aur many hai. parantu is panth ka yah bhi mat hai, ki brahmatmaiky roop se moksh ki prapti ka sab se sugam sadhan bhakti hai; gita mean bhagavan ne pahale yahi karan batalaya hai ki "keshoadhikatarasteshamavyaktasaktachetasamh"[2] arthat avyakt brahm mean chit lagana adhik kleshamay hai aur phir arjun ko yahi upadesh diya hai ki "bhaktasteatavi" mean priyaah "[3] arthat mere bhakt hi mujhako atishay priy hai; atev yah bat pragat hai ki advaitaparyavasayi bhakti marg hi gita ka mukhy pratipady vishay hai. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj