gita rahasy athava karmayog shastr -bal gangadhar tilak
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tisara prakaran
isaliye apani karani ka ukt prakar se varnan kar indr pratardan se phir kahata hai ki “jo poorn atmajnani hai use matrivadh, pitrivadh, bhroonahatya athava stey (chori) ityadi kisi bhi karm ka dosh nahian lagata, is bat ko too bhali-bhaanti samajh le aur phir yah bhi samajh le ki atma kise kahate haian? aisa karane se tere sare sanshayoan ki nivriti ho jayagi.’’ isake bad indr ne pratardan ko atmavidya ka upadesh diya. saraansh yah hai ki “mahajano yen gatah s panthaah’’ yah yukti yadyapi samany logoan ke liye saral hai to bhi sab batoan mean isase nirvah nahian ho sakata; aur aant mean mahajanoan ke acharan ka sachcha tattv kitana bhi goodh ho to bhi atmajnan mean ghus kar vicharavan purushoan ko use dhooandh nikalana hi p data hai. ‘n devacharitan charet’- devataoan ke keval bahari charitr ke anusar acharan nahian karana chahiye- is upadesh ka rahasy bhi yahi hai. isake siva, karm-akarm ka nirnay karane ke liye kuchh logoan ne ek aur saral yukti batalaee hai. unaka kahana hai ki koee bhi sadgun ho, usaki adhikata n hone dene ke liye hamean hamesha yatn karate rahana chahiye; kyoanki, is adhikata se hi aant mean sadgun durgun ban baithata hai. jaise, dan dena sachamuch sadgun hai; parantu “ati danaddhalirbaddhah’’- dan ki adhikata hone se hi raja bali phaansa gaya. prasiddh yoonani pandit aristatal ne apane nitishastr ke granth mean karm-akarm ke nirnay ki yahi yukti batalaee hai aur spashtataya dikhalaya hai ki pratyek sadgun ki adhikata hone par, durdasha kaise ho jati hai?kalidas ne bhi raghuvansh mean varnan kiya hai ki keval shoorata vyaghr sarikhe shvapad ka koohr kam hai aur keval niti bhi darapoankapan hai isaliye, atithi raja talavar aur rajaniti ke yogy mishran se, apane rajy ka prabandh karata tha[1]. bhartrihari ne bhi kuchh gun-doshoan ka varnan kar kaha hai ki jyada bolana vachalata ka lakshan hai aur kam bolana ghummapan hai, yadi jyada kharch kare to u daoo, aur kam kare to kanjoos, age badhe़ to duahsasahasi aur pichhe hate to dhila, atishay agrah kare to jiddi aur n kare to chanchal, jyada khushamad kare to nich aur aith dikhalaye to ghamandi hai. parantu is prakar ki sthool kasauti se aant tak nirvah nahian ho sakata, kyoanki ‘ati’ kise kahate hai aur ‘niyamit’ kise kahate hai- isaka bhi kuchh nirnay hona chahiye; yah nirnay kaun kis prakar kare? ek ko athava kisi ek mauke par, jo bat ‘ati ’ hogi vahi doosare ko, athava doosare mauke par, kam ho jayagi. hanuman ka paida hote hi, soory ko pak dane ke liye u dan, mana koee kathin kam nahian maloom p da va. rama. 7.35; parantu yahi bat auroan ke liye kathin kya, asanbhav hi jan p dati hai. isiliye jab dharm-adharm ke vishay mean sandeh utpann ho tab pratyek manushy ko thik vaisa hi nirnay karana p data hai jaisa shyen ne raja shibi se kaha haiah- avirodhatu yo dharmah satyavikram . virodhishu mahipal nishchiy gurulaghavamh . n badha vidayate yatr tan dharme samupachareth .. |
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tika tippani aur sandarbh
- ↑ raghu. 17.47
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj