gita rahasy athava karmayog shastr -bal gangadhar tilak
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pahala prakaran
in bhinn-bhinn tatparyoan ko dekhakar koee bhi manushy ghab dakar sahaj hi yah prashn kar sakata hai- kya aise paraspar- virodhi anek tatpary ek hi gita granth se nikal sakate hai? aur yadi nikal sakate hai to is bhinnata ka hetu kya hai? isamean sandeh nahian ki bhinn-bhinn bhashyoan ke achary, b de vidvan, dharmik aur sushil the. yadi kaha jay ki shankarachary ke saman mahatattv jnani aj tak sansar mean koee bhi nahian hua hai to bhi atishayokti n hogi. tab phir inamean aur inake bad ke acharyoan mean itana matabhed kyoan hua? gita koee indrajal nahian hai ki jisase manamana arth nikal liya jave. uparyukt sanpradayoan ke janm ke pahale hi gita ban chuki thi. bhagavan ne arjun ko gita ka upadesh isaliye diya tha ki usaka bhram door ho, kuchh isaliye nahian ki usaka bhram aur bhi badh jay. gita mean ek hi vishesh aur nishchit arth ka upadesh kiya gaya hai[1] aur arjun par us upadesh ka apekshit parinam bhi hua hai. itana sab kuchh hone par bhi gita ke tatpary arth ke vishay mean itani g dab d kyoan ho rahi hai. yah prashn kathin hai sahi, parantu isaka utar utana kathin nahi hai jitana pahale pahal maloom p data hai. udaharanarth, ek mithe aur suras pakvan mithaee ko dekhakar, apani apani ruchi ke anusar, kisi ne use gehuan ka, kisi ne ghi ka, aur kisi ne shakkar ka bana hua batalaya; to ham unamean se kisako jhooth samajhean? apane apane matanusar tinoan ka kahana thik hai. itana hone par bhi is prashn ka nirnay nahian hua ki vah pakvan (mithaee) bana kis chij se hai. gehuan, ghi aur shakkar se anek prakar ke pakvan (mithaee) ban sakate hai; parantu prastut pakvan ka nirnay keval itana kahane se hi nahian ho sakata ki vah godhoom pradhan, dhritapradhan ya sharkarapradhan hai. samudr-manthan ke samay kisi ko amrit, kisi ko vish, kisi ko lakshmi, airavat, kaustubh, parijat, adi bhinn-bhinn padarth mile; parantu itane hi se samudr ke yatharth svaroop ka kuchh nirnay nahian ho gaya. thik isi tarah, saanpradayik riti se gitasagar ko mathane vale tikakaroan ki avastha ho gee hai. doosara udaharan lijiye. kansavadh ke samay bhagavan shrikrishn jab rang-mandap mean aye tab ve prekshakoan ko bhinn-bhinn svaroop ke- jaise yoddha ko varj-sahash, striyoan ko kamadev- sadrish, apane mata-pita ko putr-sadrish dikhane lage the; isi tarah gita ke ek hone par bhi vah bhinn-bhinn sanpradayoan valoan ko bhinn-bhinn svaroop mean dikhane lagi hai. ap kisi bhi sanpraday ko lean, yah bat spasht maloom ho jayagi ki, usako samanyatah pramanabhoot dharm granthoan ka anusaran hi karana p data hai; kyoanki aisa n karane se vah sanpraday sab logoan ki drishti mean amany ho jayega. isaliye vaidik dharm mean anek sanpradayoan ke hone par bhi, kuchh vishesh batoan ko chho d- jaise eeshvar, jiv aur jagat ka paraspar sambandh-shesh sab batean sab sanpradayoan mean prayah ek hi si hoti haian. isi ka parinam yah dekh p data hai ki hamare dharm ke pramanabhoot granthoan par jo saanpradayik bhashy ya tikaean hai unamean, moolagranthoan ke phisadi nabbe se bhi adhik vachanoan ya shlokoan ka bhavarth, ek hi sa hai. |
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tika tippani aur sandarbh
- ↑ gi. 5.1.2
sanbandhit lekh
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varnamala kramanusar lekh khoj