gita rahasy athava karmayog shastr -bal gangadhar tilak
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parishishht-prakaran
bhag 7–gita aur eesaiyoan ki baibal .
isaliye itihas ki sarvakalik paddhati ke anusar hal mean upalabdh huee batoan par shaantipoorvak vichar karana avashyak hai. phir isase nikalanevale anumanoan ko sabhi log–aur visheshat: ve, ki jinhoanne yah vichar-sadrishy ka prashn upasthit kiya hai–anand-poorvak tatha pakshapat-rahit buddhi se grahan karean; yahi nyayy tatha yuktisangat hai. nee baibal ka eesaee dharm, yahoodi baibal arthat prachin baibal mean pratipadit prachin yahoodi-dharm ka sudhara hua roopaantar hai. yahoodi bhasha mean eeshvar ko ‘iloha’ (arabi ‘ilah’) kahate haian. parantu mojes ne jo niyam bana diye haian, unake anusar yahoodidharm ke mukhy upasy devata ki vishesh sanjna ‘jihova’ hai. pashchimi pan ditoan ne hi ab nishchay kiya hai ki yah ‘jihova’ shabd asal mean yahoodi nahian hai, kiantu khaldi bhasha ke ‘yave’ (sanskrit yahv) shabd se nikala hai. yahoodi log moortipoojak nahian haian. unake dharm ka mukhy achar yah hai ki agni mean pashu ya any vastuoan ka havan kare; eeshvar ke batalaye hue niyamoan ka palan karake jihova ko santusht karean aur usake dvara is lok mean apana tatha apani jati ka kalyan prapt karean. arthat sankshep mean kaha ja sakata hai ki vaidikadharmiy karmakaand ke anusar yahoodi-dharm bhi yajnamay tatha pravritti-pradhan hai. isake viruddh eesa ka anek sthanoan par upadesh hai ki ‘mujhe (hiansakarak) yajn nahian chahiye, maian (eeshvar ki) kripa chahata hooan’ [1], eeshvar tatha dravy donoan ko sadh lena sambhav nahian ’[2], ‘jise amritattv ki prapti kar leni ho use, bal-bachche chho d karake mera bhakt hona chahiye’[3]; aur jab usane shishyoan ko dharmachararth desh-videsh mean bheja tab, sannyasadharm ke in niyamoan ka palan karane ke liye unako upadesh kiya ki “tum apane pas sona-chaandi tatha bahut se vastr-pravaran bhi n rakhana”[4]. yah sach hai ki arvachin eesaee rashtroan ne eesa ke in sab upadeshoan ko lapet tak mean rakha diya hai; parantu jis prakar adhunik shankarachary ke hathi-gho de rakhane se, shaankar sampraday darabari nahian kaha ja sakata, usi prakar arvachin eesaee rashtroan ke is acharan se mool eesaeedharm ke vishay mean bhi yah nahian kaha ja sakata ki vah dharm bhi pravritti-pradhan tha. mool vaidik dharm ke karmakaandatmak hone par bhi jis prakar usamean age chal kar jnanakaand ka uday ho gaya, usi prakar yahoodi tatha eesaee dharm ka bhi sambandh hai. parantu vaidik karmakaand mean kramash: jnanakaand ki aur phir bhakti-pradhan bhagavatadharm ki utpatti evan vriddhi saiank doan varshoan tak hoti rahi hai; kiantu yah bat eesaee dharm mean nahian hai. itihas se pata chalata hai ki eesa ke, adhik se adhik, lagabhag do sau varsh pahale esi ya esin namak sannyasiyoan ka panth yahoodiyoan ke desh mean ekaek avirbhoot hua tha. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj