gita rahasy athava karmayog shastr -bal gangadhar tilak
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barahavaan prakaran
yahi nhyay sthitaprajn ke vhyavahar ke liye upayukht karane se siddh hota hai ki sthitaprajn jis samhy buddhi se apani barabarivaloan, chhotoan aur sarvasadharan ke sath bartata hai, vahi samhy buddhi usake acharan ka mukhhy tathv hai aur is acharan se jo prani matr ka mangal hota hai, vah is samhyabuddhi ka nira oopari aur anushagiank parinam hai. aise hi jisaki buddhi poorn avashtha mean pahuanch gee ho, vah logoan ko keval adhibhautik sukh prapht kara dene ke liye hi apane sab vhyavahar n karega. yah thik hai ki vah doosaroan ka nukasan n karega; par yah usaka mukhhy dhhyey nahian hai. sthitaprajn aise prayathn kiya karata hai jinase samaj ke logoan ki buddhi adhik adhik shuddh hoti jave aur ve log apane saman hi anht mean adhhyatmik poorn avashtha mean ja pahuanche. manushhy ke karthtavhyoan mean yahi shreshhth aur sattvik karthtavhy hai. keval adhibhautik sukh-vriddhi ke prayathnoan ko ham gaun athava rajas samajhate haian. gita ka siddhanht hai ki karm-akarm ke nirnayarth karm ke bahy phal par dhhyan n de kar karthta ki shuddh-buddhi ko hi pradhanata deni chahiye. is is par kuchh logoan ka yah tark-poorn mithhya akshep hai ki yadi karm-phal ko n dekh kar keval shuddh-buddhi ka hi is prakar vichar karean to manana hoga ki shuddh-buddhivala manushhy koee bhi bura kam kar sakata hai! aur tab to vah sabhi bure karm karane ke liye shvatanhtr ho jayega! is akshep ko hamane apani kalhpana ke bal se nahian dhar ghasita hai; kinhtu gita-dharm par kuchh pad di bahaduroan ke kiye hue is dhang ke akshep hamare dekhane mean bhi aye haian[1]. kinhtu hamean yah kahane mean koee bhi dikhqat nahian jan p dati ki ye arop akshep bilakul moorkhata ke athava duragrah ke haian. aur yah kahane me bhi koee hani nahian hai ki aphri़ka ka koee kala-kaloota jaganli manushhy sudhare hue rashhtr ke nititathvoan ka akalan karane mean jis prakar apatr aur asamarth hota hai, usi prakar in pad di bhale manasoan ki buddhi vaidik dharm ke sthit prajn ki adhhyatmik poornavashtha ka nira akalan karane mean bhi shvadharm ke vhyarth duragrah athava aur kuchh ochhe evan dushht manovikaroan se asamarth ho gee hai. unhnisavian sadi ke prasiddh jarman tathvajnani kanht ne apane nitishashtr-vishayak granhth mean anek shthaloan par likha hai ki karm ke bahari phal ko n dekh kar niti ke nirnayarth karta ki buddhi ka hi vichar karana uchit hai [2]. kinhtu hamane nahian dekha, ki kanht par kisi ne aisa akshep kiya ho. phir bhi vah gitavale nititattv ko hi tapayukht kaise hoga? |
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tika tippani aur sandarbh
- ↑ kalakathte ke ek pad di ki aisi karatoot ka uthtar mishtar brakhs ne diya hai jo ki, unake Kurukshetra ( kurukshetr ) namak chhape hue nibanhdh ke anht mean hai. use dekhiye, ( Kurukshetra, Vyasashrma, Adyar, Madras, pp. 48-52 ).
- ↑ The second proposition is: That an action done from duty derives its moral worth, not from the purpose which is to be attained by it, but from the maxim by which it is determined.”…The moral worth of an action “cannot lie anywhere but in the principle of the will, without regard to the ends which can be attained by action.” Kant’s Metaphysic of Morals (trans. By Abbott in Kant’s Theory of Ethics, p. 16. The italios are other’s and not our own). And again “ When the question is of moral worth, it is not with the actions which we see that we are concerned, but with those inward principles of them which we do-not see. P. 24, I bid
sanbandhit lekh
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varnamala kramanusar lekh khoj