gita rahasy athava karmayog shastr -bal gangadhar tilak
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terahavaan prakaran
isaliye is marg mean bhi shraddha aur prem ki avashhyakata chhoot nahian sakati. sach poochho to tatvik drishti se sachchidananhd brahmopasana ka samavesh bhi premamoolak bhaktimarg mean hi kiya jana chahiye. paranhtu is marg mean dhhyan karane ke liye jis brahm-shvaroop ka shvikar kiya jata he vah keval avhyakht aur buddhigamhy arthath jnanagamhy hota hai aur usi ko pradhanata di jati hai, isaliye is kriya ko bhaktimarg n kahakar adhhyathmavichar, avhyakhtopasana ya keval upasana, athava jnanamarg kahate haian. aur, upashy brahm ke sagun rahane par bhi jab usaka avhyakht ke badale vhyakht aur visheshat: manushhy dehadhari-roop shvikrit kiya jata hai, tab vahi bhaktimarg kahalata hai. jis is prakar yadyapi magr do haian tathapi un donoan mean ekahi parameshhvar ki prapti hoti hai aur aant mean ekahi si samhyabuddhi man mean uthpanhn hoti hai; isaliye shpashht dekh p dega ki jis prakar kisi ghar mean jane ke liye do zine hote haian usi prakar bhinhn bhinhn marg haian-in margoan ki bhinhnata se antimasadhhy athava dhhyey mean kuchh bhinhnata nahian hoti. inamean se ek zine ki pahali sidhi buddhi hai, to doosare zine ki pahali sidhi shraddha aur prem hai; aur, kisi bhi marg se jao aant mean ek hi parameshhvar ka ek hi prakar ka jnan hota hai, evan ekahi si mukti bhi prapht hoti hai. isaliye donoan margoan mean yahi siddhaant ek hi sa sthir rahata hai, ki’ anubhavathmak jnan ke bina moksh nahian milata’. phir yah vhyarth bakhe da karane se khya labh hai,ki jnanamarg shreshth hai ya bhaktimarg shreshhth hai? yadyapi ye donoan sadhan prathamavashtha mean adhikar ya yoghyata ke anusar bhinhn hoan, tathapi aant mean arthath parinamaroop mean donoan ki yoghyata saman hai aur gita mean in donoan ko ek hi ‘adhhyathm‘ nam diya gaya hai[1]. ab yadyapi sadhan ki drishti se jnan aur bhakti ki yoghyata ek hi saman hai, tathapi in donoan mean yah mahathv ka bhed hai, ki bhakti kadapi nishhtha nahian ho sakati, kinhtu ( yani siddhavashtha ki antim sthiti ) kah sakate haian. isamean sandeh nahian ki, adhhyathm vichar se ya avhyakhtopasana se parameshhvar ka jo jnan hota hai, vahi bhakti se bhi ho sakata hai[2]; paranhtu is prakar jnan ki prapti ho jane par age yadi koee manushhy is sansar ko chho d de aur jnan hi mean sada nimaghn rahane lage, to gita ke anusar vah ‘jnananishhth’ kahalavega, ‘bhaktinishhth’ nahian. isaka karan yah hai ki jab tak bhakti ki kriya jari rahati hai tab tak upashy aur upashy roopi dvait-bhav bhi bana rahata hai; aur antim brahmathmaikhy sthiti mean to, bhakti ka paryavasanh ya phal jnan hai; bhakti jnan ka sadhan hai-vah kuchh antim sadhhy vastu nahian. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj