gita rahasy athava karmayog shastr -bal gangadhar tilak
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barahavaan prakaran
tab unamean pitamah aur guru jaise poojhy manushhyoan par drishti p date hi usake dhhyan mean yah bat a gee ki duryodhan ki dushhtata ka pratikar karane ke liye un gurujanoan ko shashtroan se marane ka dushhkar karm bhi mujhe karana p dega ki jo keval karm mean hi nahian, prathyut arth mean bhi asakht ho gaye haian[1]; aur isi se vah kahane laga ki yadyapi duryodhan dushht ho gaya hai, tathapi ‘’n pape pratipap: shyath’’ vale nhyay se mujhe bhi usake sath dushht n ho jana chahiye, ‘’yadi ve meri jan bhi le lean to bhi[2] mera ‘nivaianr’ anht:karan se chupachap baith rahana hi uchit hai.‘’ arjun ki isi shanka ko door baha dene ke liye gitashashtr ki pravritti huee hai; aur yahi karan hai ki gita mean is vishay ka jaisa khulasa kiya gaya hai vaisa aur kisi bhi dharmagranhth mean nahian paya jata. udaharanarth, bauddh aur krishchiyan dharm nivaraianthv ke tattv ko vaidik dharm ke saman hi shvikar to karate haian; paranhtu inake dharmagranhthoan mean shpashhtataya yah bat kahian bhi nahian batalaee hai ki ( lokasangrah ki athava athmasanraksha ki bhi parava n karane vale ) sarv-karmathyagi sannhyasi purush ka vhyavahar, aur ( buddhi ke anasakht evan nivaianr ho jane par bhi usi anasakht aur nivaianr buddhi se sare bartav karane vale ) karmayogi ka vhyavahar-ye donoan sarvosh mean ek nahian ho sakate. isake viparit pashchimi nitishashtravethtaoan ke age yah bedhav paheli kh di hai ki eesa ne jo nivaianrathv ka upadesh kiya hai usaka jagath ki niti se samuchit mel kaise milavean[3] aur nithshe namak adhunik jarman pandit ne apane granhthoan mean yah mat daant ke sath likha hai ki nivaianrathv ka yah dharmatattv gulamagiri ka aur ghatak hai, evan isi ko shreshhth mananevale eesaee dharm ne yooropakhanhd ko namard kar dala hai. paranhtu hamare dharmagranhthoan ko dekhane se jnat hota hai ki n keval gita ko prathyut manu ko bhi yah bat poornataya avagat aur samhmat thi ki sannhyas aur karmayog, donoan dharmamargoan mean,, is vishay mean bhed karana chahiye. khyoanki manu ne yah niyam ‘’ krudhhyanhtan n pratikrudhyeth’’-khafa hone vale par lauta kar gushsa n kare[4], n grihashthadharm mean batalaya hai aur n rajadharm mean; batalaya hai keval yatidharm mean hi. paranhtu aj kal ke tikakar is bat par dhhyan nahian dete ki inamean kaun vachan kisi marg ka hai athava usaka kahaan upayog karana chahiye; un logoan ne sannhyas aur karmamarg donoan ke parashpar-virodhi siddhanhtoan ko gaddhamagaddha kar dalane ki jo pranali dal di hai. |
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tika tippani aur sandarbh
- ↑ gi. 2. 5
- ↑ gi. 1. 46
- ↑ See Paulsen’s System of Ethic, Book III. Chap. X. (Eng. Trans. ) and Nietzsohe’s Anti- Ohrist.
- ↑ manu. 6. 48
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj