gita rahasy athava karmayog shastr -bal gangadhar tilak
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parishishht-prakaran
bhag 4-bhagavatadharm ka uday aur gita .
isaliye uparyukt kathananusar kuchh nirarthak karan batala kar ve log shrikrishn aur bhagavatadharm ki samakalinata ko nahian manate, aur kuchh pashchimi pandit to yah kahane ke liye bhi uddat ho gaye haian, ki bhagavatadharm ka uday buddh ke bad hua hoga. parantu jain tatha bauddh granthoan mean hi bhagavatadharm ke jo ullekh paye jate haian, unase to yahi bat spasht vidit hoti hai, ki bhagavatadharm buddh se prachin hai. atev daktar boolar ne kaha hai, ki bhagavatadharm ka uday-kal bauddh-kal ke age hatane ke badale, hamare ‘orayan’ granth ke pratipadan ke anusar[1] rrigvedadi granthoan ka kal hi pichhe hataya jana chahiye. pashchimi panditoan ne atakalapachchoo anumanoan se vaidik granthoan ke jo kal nishchit kiye haian, ve bhram moolak haian; vaidik-kal ki poorv maryada eesa ke pahale 4500 varsh se kam nahian li ja sakati; ityadi batoan ko hamane apane ‘orayan’ granth mean vedoan ke udagayan-sthiti-darshak vakyoan ke adhar par siddh kar diya hai; aur isi anuman ko ab adhikaansh pashchimi panditoan ne bhi grahy mana hai. is prakar rrigved-kal ko pichhe hatane se vaidik dharm ke sab aangoan ki vriddhi hone ke liye uchit kalavakash mil jata hai aur bhagavat-dharmoday-kal ko sankuchit karane ka koee prayojan hi nahian rah jata. paralokavasi shankar balakrishn dikshit ne apane bharatiy jyoti:shastr (marathi) ke itihas mean yah batalaya hai, ki rrigved ke bad brahman adi granthoan mean krittika prabhriti nakshatroan ki ganana hai, isalie unaka kal eesa se lagabhag 2500 varsh pahale nishchit karana p data hai. parantu hamare dekhane mean yah abhi tak nahian aya hai, ki udagayan sthiti se granthoan ke kal ka nirnay karane ki is riti ka prayog upanishadoan ke vishay mean kiya gaya ho. ramatapani sarikhe bhakti-pradhan tatha yogatattv sarikhe yog-pradhan upanishadoan ki bhasha aur rachana prachin nahian dekh p dati-keval isi adhar par kee logoan ne yah anuman kiya hai, ki sabhi upanishad prachinata mean buddh ki apeksha char paanch sau varsh se adhik nahian hai. parantu kal-nirnay ki uparyukt riti se dekha jay to yah samajh bhramamoolak pratit hogi. yah sach hai, ki jyotish ki riti se sab upanishadoan ka kal nishchit nahian kiya ja sakata tathapi mukhy mukhy upanishadoan ka kal nishchit karane ke liye is riti ka bahut achchha upayog kiya ja sakata hai. bhasha ki drishti se dekha jay to pro. meksamoolar ka yah kathan hai, ki maitryupanishad panini se bhi prachin hai;[2]kyoanki is upanishad mean aisi kee shabd-sandhiyoan ka prayog kiya gaya hai, jo sirph maitrayanisanhita mean hi paee jati hai aur jinaka prachar panini ke samay band ho gaya tha (arthat jinhean chhandas kahate haian). parantu maitryupanishad kuchh sab se pahala arthat ati prachin upanishad nahian hai. |
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tika tippani aur sandarbh
- ↑ daktar boolar ne ndian Antiquary, September 1894, (Vol. XXIII.pp238-249) mean hamare ‘orayan’ granth ki jo samalochana ki hai, use dekho.
- ↑ See Sacred Books of the East Series, Vol. XV. Intro. pp.xlviii-lii.
sanbandhit lekh
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varnamala kramanusar lekh khoj