gita rahasy athava karmayog shastr -bal gangadhar tilak
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barahavaan prakaran
isi vhyavasayathmak-buddhi ko sadasadvivechan-shakti ke roop mean shvatanhtr devata man lene se yah adhidaivik marg ho jata hai. paranhtu yah buddhi shvatanhtr devata nahian hai kinhtu athma ka ek anhtarindriy hai; at: buddhi ko pradhanata n de kar, athma ko pradhan man karake vasana ki shuddhata ka vichar karane se yah niti ke nirnay ka adhhyatmik marg ho jata hai. paranhtu hamare shashtr karoan ka mat hai ki in sab margoan mean adhhyatmik marg shreshhth hai; aur prasiddh jarman tattvavetta kanht ne yadyapi brahmathmaikhy ka siddhanht shpashht roop se nahian diya hai, tathapi usane apane nitishashtr ke vivechan ka aramhbh shuddhabuddhi se arthath ek prakar se adhhyathmadrishti se hi kiya hai evan usane isaki upapatti bhi di hai ki aisa khyoan karana chahiye’’ [1]. grin ka abhipray aisa hi hai. paranhtu is vishay ki poori poori chhanabin is chhote se granhth mean nahian ki ja sakati. ham chauthe prakaran mean do ek udaharan de kar shpashht dikhala chuke haian ki nitimatta ka poora nirnay karane ke liye karm ke bahari phal ki apeksha karthta ki shuddh buddhi par vishesh laksh dena p data hai; aur is samhbanhdh ka adhik vichar age, panhdrahavean prakaran mean pashhchathy aur paurashthy niti-margoan ki tulana karate samay, kiya jayega. abhi itana hi kahate haian ki koee bhi karm tabhi hota hai jabaki pahale us karm ke karane ki buddhi uthpanhn ho, isaliye karm ki yoghyata-ayoghyata ka vichar bhi sabhi aanshoan mean buddhi ki shuddhata-ashuddhata ke par hi avalambit rahata hai. buddhi buri hogi, to karm bhi bura hoga; paranhtu keval bahy karm ke bure hone se hi yah anu-man nahian kiya ja sakata ki buddhi bhi buri honi hi chahiye. khyoanki bhool se, kuchh ka kuchh samajh lene se, athava ajnan se vaisa karm ho sakata hai, aur phir use niti shashtr ki drishti se bura nahian kah sakate. ‘adhikaansh logoan ke adhik sukh’-vala nititattv keval bahari parinamoan ke liye hi upayogi hota hai; aur jabaki in sukh-du:khathmak bahari parinam ko nishchit riti se mapane ka bahari sadhan ab tak nahian mila hai, tab nitimatta ki is kasauti se sadaiv yatharth nirnay hone ka bharosa bhi nahian kiya ja sakata. isi prakar manushhy kitana hi sayana khyoan n ho jay, yadi usaki buddhi shuddh n ho gee ho to yah nahian kah sakate ki vah prathyek avasar par dharm se hi bartega. visheshat: jahaan usaka shvarth a data, vahaan to phir kahana hi khya hai,-shvarthe sarve vimuhyanti yeapi dharmavido jana:[2]. saraansh, manushhy kitan hi b da jnani, dharmavetta aur sayana khyoan n ho kinhtu, yadi usaki buddhi pranimatr mean sam n ho gee ho to yah nahian kah sakate ki usaka karm sadaiv shuddh athava niti ki drishti se nirdosh hi rahega. atev hamare shashtrakaroan ne nishchit kar diya hai ki niti ka vichar karane mean karm ke bahy phal ki apeksha, karthta ki buddhi ka hi pradhanata se vichar karana chahiye; samhyabuddhi bartav ka chokha bij hai. yahi bhavarth bhagavadgita ke is upadesh mean bhi hai :- dooren hyavaran karm budviyogaddhananjay. |
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tika tippani aur sandarbh
- ↑ See Kant’s Theory of Ethics, trans. By Abbott, 6th Ed, especially Metaphysics of Moral therein.
- ↑ mabha. vi. 51. 4
- ↑ is shhlok ka saral arth yah hai,-‘’he dhananjay! ( sam- )buddhi ke yog ki apeksha ( kora ) karm bilakul hi nikrishht hai. ( atev, sam- ) buddhi ka hi ashray kar. phal par drishti jama kar karm karane vale ( purush ) kripan arthath ochhe darje ke haian.’’
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj