gita rahasy athava karmayog shastr -bal gangadhar tilak
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tisara prakaran
saraansh, kya sanskrit aur kya bhasha, sabhi granthoan mean ‘dharm’ shabd ka prayog un sab niti-niyamoan ke bare mean kiya gaya hai; jo samaj-dharan ke liye, shishtajanoan ke dvara, adhyatm-drishti se banaye hai; isaliye usi shabd ka upayog hamane bhi is granth mean kiya hai. is drishti se vichar karane par niti ke un niyamoan athava ‘shishtachar’ ko dharm ki buniyad kah sakate haian jo samaj-dharan ke liye, shishtajanoan ke dvara, prachalit kiye gaye hoan aur jo sarvamany ho chuke hoan. isiliye, mahabharat [1] mean evan smriti granthoan mean “acharaprabhavo dharmah’’ athava “acharah paramodharmah’’ [2], athava dharm ka mool batalaye samay “vedah smritiah sadacharah svasy ch priyamatmanah’’ [3] ityadi vachan kahe gaye haian. parantu karmayog-shastr mean itane hi se kam nahian chal sakata; is bat ka bhi poora aur marmik vichar karana p data hai ki ukt achar ki pravriti hi kyoan huee? is achar ki pravriti hi ka karan kya hai? ‘dharm’ shabd ki doosari ek aur vyakhya prachin granthoan mean di gee hai; usaka bhi yahaan tho da vichar karana chahiye. yah vyakhya mimaansakoan ki hai “chodana lakshanoartho dharmah’’ [4]. kisi adhikari purush ka yah kahana athava ajna karana ki “too amuk kam kar’’ athava “mat kar’’ ‘chodana’ yani prerana hai. jab tak is prakar koee prabandh nahian kar diya jata tab tak koee bhi kam kisi ko bhi karane ki svatantrata hoti hai. isaka ashay yahi hai ki pahale pahal, nibandh ya prabandh ke karan, dharm nirman hua. dharm ki yah vyakhya, kuchh aansh mean, prasiddh aangrej granthakar habs ke mat se, milata hai. asabhy tatha jangali avastha mean pratyek manushy ka acharan, samay samay par utpann hone vali manovritiyoan ki prabalata ke anusar hua karata hai. parantu dhire dhire kuchh samay ke bad yah maloom hone lagata hai ki iandriyoan ke svabhavik vyaparoan ki kuchh maryada nishchit karake usake anusar bartav karane hi mean sab logoan ka kalyan hai; tab pratyek manushy aisi maryadaoan ka palan kayade ke taur par karane lagata hai, jo shishhtachar se, any riti se,sudri d ho jaya karati hai. jab is prakar ki maryadaoan ki sankhya bahut b d jati hai tab unhian ka ek shastr ban jata hai. poorv samay mean vivah vyavastha ka prachar nahian tha. pahale pahal use shretaketu ne chalaya. aur, pichhale prakaran mean batalaya gaya hai ki shukrachary ne madirapan ko nishiddh thaharaya. yah n dekh kar, ki in maryadaoan ko niyukt karane mean shretaketu athava shukrachary ka kya hetu tha, keval isi ek bat par dhyan dekar ki in maryadaoan ke nishchit karane ka kam ya kartavy in logoan ko karana p da, dharm shabd ki “chodana lakshanoartho dharmah’’ vyakhya banaee gee hai. dharm bhi hua to pahale usaka mahattv kisi vyakti ke dhyan mean ata hai aur tabhi usaki pravriti hoti hai. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj