gita rahasy athava karmayog shastr -bal gangadhar tilak
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barahavaan prakaran
ise hi karmayog shashtr kahate haian; aur oopar jo jnani purush batalaye gaye haian, unaki sthiti aur kriti hi is shashtr ka adhar hai. is jagat ke sabhi purush yadi is prakar ke athmajnani aur karmayogi hoan, to karmayogashashtr ki koee zaroorat hi n p degi. narayaniy dharm mean ek shthan par kaha hai- ekantinoan hi purusha durlabha bahavo nrip. ‘’ ekantik arthath pravrittipradhan bhagavatadharm ka poornataya acharan karane vale purushoan ka adhik milana kathin hai. athmajnani, ahiansak, ekanhtadharm ke jnani aur pranimatr ki bhalaee karane vale purushoan se yadi yah jagath bhar jave to ashi:- karm arthath kamhy athava shvarth buddhi se kiye hue sare karm is jagat se door ho kar phir kritayug prapht ho javega’’[1]. khyoanki aisi sthiti mean sabhi purushoan ke jnanavan rahane se koee kisi ka nukasan to karega hi nahian. hamare shashtrakaroan ka mat hai ki bahut purane samay mean samaj ki aisi hi sthiti thi aur vah phir kabhi n kabhi prapht hogi hi[2]; paranhtu pashchimi pandit pahali bat ko nahian manate-ve arvachin itihas ke adhar se kahate haian ki pahale kabhi aisi sthiti nahian thi; kinhtu bhavishhy mean manav jati ke sudharoan ki badaulat aisi sthiti ka mil jana kabhi n kabhi samhbhav ho javega. jo ho; yahaan itihas ka vichar is samay kartavhy nahian hai. haan, yah kahane mean koee hani nahian ki samaj ki is athyuthkrishht sthiti athava poornavashtha mean prathyek manushhy param jnani rahega, aur vah jo vhyavahar karega usi ko shuddh, punhyakarak, dharmhy athava karttavhy ki parakashhtha manana chahiye. is mat ko donoan hi manate haian. prasiddh aangrej srishtishashtr-jnata shpenhsar ne isi mat ka apane nitishashtr vishayak granhth ke anht mean pratipadan kiya hai; aur kaha hai ki prachin kal mean gris desh ke tathvajnani purushoan ne yahi siddhanht kiya tha.[3] udaharanarth, yoonani tathveta phleto apane granhth mean likhata hai-tathv jnani purush ko jo karm prashasht janche, vahi shubhakarak aur nhyayy hai; sarv sadharan manushhyoan ko ye dharm vidit nahian hote , isaliye unhhe tathvajn purush ke hi nirnay ko praman man lena chahiye. arishtatal namak doosara grik tathvajn apane nitishashtr vishayak granhth[4] mean kahata hai ki jnani purushoan ka kiya hua phaisala sadaiv isaliye achook rahata hai, ki ve sachhche tattv ko jane rahate haian aur jnani purush ka yah nirnay ya vhyavahar hi auroan ko pramanabhoot hai. epikhyooras nam ke ek aur grik tathvashashtraveta ne is prakar ke pramanik param jnani purush ke varnan mean kaha ki, vah ‘’shanht, samabuddhivala aur parameshhvar ke hi saman sada ananhd may rahata hai; tatha usako lagoan se athava usase logoan ko zara sa bhi kashht nahian hota’’[5]. |
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tika tippani aur sandarbh
- ↑ shaan. 348. 62, 63
- ↑ mabha. shaan. 59. 14
- ↑ Spencer’s Data of Ethics, chap. XV, pp. 275-278. shpenhsar ne ise Absolute Ethios nam diya hai.
- ↑ 3. 4
- ↑ Epicurus held the virtnous state to be “ a tranquil, undisturbed, innocuous, noncompetitive fruition, which approached most nearly to the perfect happiness of the Gods,” who “neither suffered vexation in themselves, nor caused vexation to others.” Spencer’s Data of Ethics p.278; Bain’s Mental and Moral Science Ed. 1875, p. 530 isi ko Ideal Wise Man kaha hai. gi. r. 47
sanbandhit lekh
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