gita rahasy athava karmayog shastr -bal gangadhar tilak
|
gyarahavaan prakaran
atev gita ka kathan hai ki use ( jnani purush ko ) karm chho dane ka adhikar kabhi prapht nahian hota; apane liye; n sahi paranhtu lok sangraharth chaturvanarth ke sab karm adhikaranusar use karana hi chahiye. kinhtu sannhyasamargavaloan ka mat hai, ki jnani purush ko chaturvanary ke karm nishhkam buddhi se karane ki bhi kuchh zaroorat nahian-yahi khyoan, karana bhi nahian chahiye; isaliye is samhpraday ke tikakar gita ke ‘’jnani purush ko lokasangraharth karm karana chahiye’’ is siddhanht ka kuchh g dab d arth kar prathyaksh nahian to paryay se, yah kahane ke liye taiyar se ho gaye haian, ki shvayan bhagavanh dhoang ka upadesh karate haian! poorvapar sanhdarbh se pragat hai, ki gita ke lokasangrah shabhd ka yah dhilamil ya pocha arth sachhcha nahian. gita ko yah mat hi manjoor nahian, ki jnani purush ko karm chhodane ka adhikar prapht hai; aur, isake suboot mean gita mean jo karan diye gaye haian, unamean lokasangrah ek mukhhy karan hai isaliye, yah man kar ki jnani purush ke karm chhoot jate haian, lokasangrah pad ka dhoangi arth karana sarvatha anhyay hai. is jagat mean manushhy keval apane hi liye nahian uthpanhn hua hai. yah sach hai, ki samanhy log na- samajhi se shvarth mean hi phanse rahate haian; paranhtu ‘’sarvabhootashthamathmanan sarvabhootani chathmani’’[1]- maian sab bhootoan mean hooan aur sab bhoot mujh mean haian- is riti se jisaka samasht sansar hi athmabhoot ho gaya hai, usaka apane mukh se yah kahana jnan mean batta lagana hai, ki ‘’mujhe to moksh mil gaya, ab yadi log du:khi hoan, to mujhe isaki khya parava?’’ jnani purush ka athma khya koee shvatantr vhyakti hai? usake athma par jab tak ajnan ka parda p da tha, tab tak ‘apana’ aur ‘paraya’ yah bhed kayam tha. paranhtu jnan-prapti ke bad sab logoan ka athma hi usaka athma hai. isi se yogavasishhth mean ram se vasishhth ne kaha hai- yavalhlokaparamarsho niroodho nasti yogin:. ‘’jab tak logoan ke paramarsh lene ka ( arthath lokasangah ka ) kam tho da bhi baki hai-samapht nahian hua hai-tab tak yah kabhi nahian kah sakate ki yogaroodh purush ki sthiti nirdosh hai’’[2]. keval apane hi samadhi-sukh mean doob jana mano ek prakar se apana hi shvarth sadhana hai. sannhyasamargavale is bat ki or durlaksh karate haian, yahi unaki yukti-prayuktiyoan ka mukhhy dosh hai. bhagavanh ki apeksha kisi ka bhi adhik jnani, adhik nishhkam adhik yoga-roodh hona shakhy nahian. paranhtu jab shvayan bhagavanh bhi ‘’sadhuoan ka sanrakshan, dushhtoan ka nash aur dharm-sanshthapana ’’ aise lokasangrah ke kam karane ke liye hi samay samay par avatar lete haian[3], tab lokasangrah ke karttavhy ko chho d denevale jnani purush ka yah kahana sarvatha anuchit hai ki ‘’jis parameshhvar ne in sab logoan ko uthpanhn kiya hai. |
|
tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj