gita rahasy athava karmayog shastr -bal gangadhar tilak
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chautha prakaran
yadi ek bar is vyapak drishti ko svikar kar liya jay to "adhikaansh logoan ka adhik sukh" ukt drishti ka ek atyant chhota bhag ho jayega- is mat mean koee svatantr mahattv nahian rah jayaga ki sab karmo ke dharm-adharm ya nitimatta ka vichar keval “adhikaansh logoan ka adhik sukh’’ tattv ke anusar kiya jana chahiye aur tab to dharm-adharm ka nirnay karane ke liye manushyatv hi ka vichar karana avashhyak hoga aur jab ham is bat ka sookshm vichar karane lageange ki “manushyapan”ya “manushyatv”ka yatharth svaroop kya hai; tab hamare man mean, yajnavalky ke kathananusar, “atma va are drashtavyah’’ yah vishay ap hi ap upasthit ho jayaga. nitishastr ka vivechan karane vale ek amerikan granthakar ne is samuchayatmak manushy ke dharm ko hi “atma’’ kaha hai. uparyukt vivechan se yah maloom ho jayaga ki keval svarth ya apani hi vishay-sukh ki kanishth shreni se badhate badhate adhibhautik sukh-vadiyoan ko bhi paropakar ki shreni tak aur ant mean manushyatv ki shreni tak kaise ana p data hai. parantu, manushyatv ke vishay mean bhi, adhibhautik-vadiyoan ke man mean prayah sab logoan ke bahy vishay- sukh hi ki kalpana pradhan hoti hai; atev adhibhautik-vadiyoan ki yah aantim shreni bhi- ki jisamean aantahsukh aur aantahshuddhi ka kuchh vichar nahian kiya jata- hamare adhyatmavadi shastrakaroan ke matanusar nirdosh nahian hai. yadyapi is bat ko sadharanataya man bhi lean ki manushy ka sab prayatn sukh-prapti tatha duahkh-nivaran ke hi liye hua karata hai, tathapi jab tak pahale is bat ka nirnay n ho jay, ki sukh kisamean hai- adhibhautik arthat saansarik vishayopabhog hi mean hai athava aur kisi mean hai- tab tak koee bhi adhibhautik paksh grahy nahian samajha ja sakata. is bat ko adhibhautik sukh-vadi bhi manate haian ki sharirik sukh se manasik sukh ki yogyata adhik hai. pashu ko jitane sukh mil sakate haian ve sab kisi manushy ko dekar usase poochho ki “kya tum pashu hona chahate ho?’’ to vah kabhi is bat ke liye raji n hoga. isi tarah, jnani purushoan ko yah batalane ki avashyakata nahian ki, tattvajnan ke gahan vicharoan se buddhi mean jo ek prakar ki shaanti utpann hoti hai usaki yogyata, saansarik sampatti aur bahyepabhog se, hajaraguni badhakar hai. achchha; yadi lokamat ko dekhean to bhi yahi jnat hoga ki, niti ka nirnay karana keval sankhya par abalambit nahian hai; log jo kuchh kiya karate haian vah sab keval adhibhautik sukh ke hi liye nahian kiya karate- ve adhibhautik sukh hi ko apana param uddeshhy nahian manate. balki ham log yahi kaha karate haian ki, bahyasukhoan ki kaun kahe, vishesh prasang ane par apani jan ki bhi parava nahian karana chahiye, kyoanki aise samay mean adhyatmik drishti ke anusar jin saty adi niti- dharmo ki yogyata apani jan se bhi adhik hai, unaka palan karane ke liye manonigrah karane mean hi manushy ka manushyatv hai. yahi hal arjun ka tha. usaka bhi prashn yah nahian tha ki l daee karane par kisako kitana sukh hoga. usaka shrikrishn se yahi prashn tha ki “mera, arthat mere atma ka, shrey kisame hai so mujhe batalaiye’’[1]. |
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tika tippani aur sandarbh
- ↑ gi. 2.7; 3.2
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj