gita rahasy athava karmayog shastr -bal gangadhar tilak
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gyarahavaan prakaran
jab grihashthashram ki shreshhthata is prakar nirvivad hai, tab use chho d kar ’karm-sannhyas‘ karane ka upadesh dene se labh hi khya hai? khya jnan ki prapti ho jane par bhi grihashthashram ke karm karana ashakhy hai? nahian. to phir isaka khya arth hai, ki jnani purush sansar se nivrit ho? thodi bahut shvarth buddhi se bartav karane vale sadharan logoan ki apeksha poorn nishhkam buddhi se vhyavahar karane vale jnani purush lokasangrah karane mean adhik samarth aur patr rahate haian. at: jnan se jab unaka yah samarthhy poornavashtha ko pahuanchata hai, tabhi samaj ko chho d jane ki shvatantrata jnani purush ko rahane dene se, us samaj ki hi athyanht hani hua karati hai, jisaki bhalaee ke liye chaturvanary-vhyavashtha ki gee hai. sharir-samarthhy n rahane par yadi koee ashakht manushhy samaj ko chho d kar van mean chala jave to bat nirali hai-usase samaj ki vishesh koee hani nahian hogi. jan p data hai ki sannhyas-ashram ko budhape ki maryada se lapetane mean manu ka hetu bhi yahi raha hoga. paranhtu oopar kah chuke haian, ki yah shreyashkar maryada vhyavahar se jati rahi. isaliye ‘karm kar’ aur chho d़’ aise dvividh ved-vachanoan ka mel karane ke liye hi yadi shmritikarthtaoan ne ashramoan ki chadhati huee shreni baandhi ho, to bhi in bhinhn bhinhn vedavakhyoan ki ekavakhyata karane ka shmritikaroan ki barabari kahi-aur to khya unase bhi adhik-nirvivad adhikar jin bhagavan shrikrishn ko hai, unhhian ne janak prabhriti ke prachin jnan-karm-samuchhchayathmak-marg ka bhagavatadharm nam se punarujivan aur poorn samarthan kiya hai. bhagavatadharm mean keval adhhyathm vicharoan par hi nirbhar n rah kar vasudev-bhakti roopi sulabh sadhan ko bhi usamean mila diya hai. is vishay par age terahavean prakaran mean vishtarapoorvak vivechan kiya javega. bhagavat-dharm bhaktipradhan bhale hi ho, par usamean bhi janak ke marg ka yah mahathvapoorn tattv vidyaman hai, ki parameshhvar ka jnan pa chukane par karm-thyagaroop sannhyas n le, keval phalash chho dakar jnani purush ko bhi lokasangrah ke nimitt samasht vhyavahar yavajivan nishhkam buddhi se karate rahana chahiye; at: karmadrishti se ye donoan marg ek se arthath jnan karm samuchhchayathmak ya pravritti-pradhan hote haian. sakshath parabrahm ke hi avatar, nar aur narayan rrishi, is pravritti pradhan dharm ke pratham pravartak haian aur isi se is dharm ka prachin nam ‘narayaniy dharm hai. ye donoan rrishi param jnani the aur logoan ko nishhkam karm karane ka upadesh denevale tatha shvayan karane vale the[1]; aur isi se mahabharat mean is dharm ka varnan is prakar kiya gaya hai:- ‘’pravritti-lakshanashchaiv dharmoan narayanatmak:" (mabha.374. 81), athava pravritti lakshnan dharm rrishirnarayanoabravith’’–narayan rrishi ka aramhbh kiya hua dharm amarananht pravrittipradhan hai[2]. bhagavat mean shpashht kaha hai, ki yahi sathvat ya mool bhagavatadharm ka shvaroop ‘naishhkarmhyalakshanamh’’ arthath nishhkam pravritti pradhan tha[3]. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj