gita rahasy athava karmayog shastr -bal gangadhar tilak
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parishishht-prakaran
bhag 1-gita aur mahabharat.
unake charitroan ka nititattv ya rmam batalane ke liye mahabharat mean karmayog-pradhan gita ka niroopan athyanht avashhyak tha; aur vartaman samay mean mahabharat ke jis shthan par vah paee jati hai usase badhakar, kavhyadrishti se bhi, koee adhik yoghy shthan usake liye dekh nahian p data. itana siddh hone par antim siddhant yahi nishchit hota hai, ki gita mahabharat mean uchit karan se aur uchit shthan par hi kahi gee hai-vah prakshipht nahian hai. mahabharat ke saman ramayan bhi sarvamanhy aur uthkrishht arsh mahakavhy hai; aur usamean bhi kathaprasanganusar sathy, putradharm adi ka marmik vivechan hai. paranhtu yah batalane ki avashhyakata nahian, ki valhmiki rrishi ka mool hetu apane kavhy ko mahabharat ke saman ‘’anek samayanvit, sookshhm dharm adharm ke anek nhyayoan se otaprot, aur sab prakar se samarth’’ banane ka nahian tha; isaliye dharm-adharm, kary-akary ya niti ki drishti se mahabharat ki yoghyata ramayan se kahian badhakar hai. mahabharat keval arsh kavhy ya keval itihas nahian hai, kiannhtu vah ek sanhita hai jisamean dharm adharm ke sookshhm prasangoan ka niroopan kiya gaya hai; aur yadi is dharmasanhita mean karmayog ka shashtriy tatha tatvik vivechan n kiya jay to phir vah kahaan kiya ja sakata. usake liye yoghy shthan dharmasanhita hi hai; aur yadi mahabharatakar ne yah vivechan n kiya hota, to yah dharm-adharm ka brihat sangrah athava paanchava ved utana hi apoorn rah jata. is truti ki poorti karane ke liye hi bhagavadgita mahabharat mean rakhi gee hai. sachamuch yah hamara b da bhaghy hai, ki is karmayogashashtr ka manhdan mahabharatakar jaise uthtam jnani sathpurush ne hi kiya hai, jo vedantashashtr ke saman hi vhyavahar mean bhi athyanht nipun the. is prakar siddh ho chuka, ki vartaman bhagavadgita prachalit mahabharat hi ka ek bhag hai. ab usake arth ka kuchh adhik shpashhtikaran karana chahiye. bharat aur mahabharat shabhd ka hamalog samanarthak samajhate haian; paranhtu vashtut: ve do bhinhn bhinhn shabhd haian. vhyakaran ki drishti se dekha jay to ‘bharat’ nam us granhth ko prapht ho sakata hai jisamean bharatavanshi rajaoan ke parakram ka varnan ho. ramayan, bhagavat adi shabhdoan ki vhyuthpatti aisi hi hai; aur, is riti se, bharatiy yuddh ka jis granth mean varnan hai use keval ‘bharat’ kahana yatheshht ho sakata hai, phir vah granhth chahe jitana vishtrit ho. ramayan-granhth kuchh chhota nahian hai; paranhtu use koee maha-ramayan nahian kahata. phir bharat hi ko ‘mahabharat‘ khyoan kahate haian? mahabharat ke anht mean yah batalaya hai, ki mahattv aur bharavathv in do gunoan ke karan, is granhth ko mahabharat nam diya gaya hai[1]. paranhtu ‘mahabharat‘ ka saral shabdarth ‘bada bharat‘ hota hai. aur, aisa arth karan se, yah prashhn uthata hai ki ‘bade bharat ke pahale khya koee ‘chhota‘ bharat bhi tha? aur, usamean gita thi ya nahian? vartaman mahabharat ke adiparv mean likha hai, ki upakhhyanoan ke atirikht mahabharat ke shhlokoan ki sankhhya chaubis hajar hai[2]; aur age chal kar yah bhi likha hai, ki pahale isaka ‘jay’ nam tha[3]. ‘jay’ shabhd se bharatiy yuddh mean panhdavoan ke jay ka bodh hota hai; aur, aisa arth karane se, yahi pratit hota hai, ki pahale bharatiy yuddh ka varnan ‘jay’ namak granth mean kiya gaya tha; age chal kar usi aitihasik granth mean anek upakhhyan jo d diye gaye au prakar mahabharat-ek b da granhth-ho gaya, jisamean itihas aur dharm-adharm vivechan ka bhi niroopan kiya gaya hai. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj