gita rahasy athava karmayog shastr -bal gangadhar tilak
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chautha prakaran
atma ka yah nity ka shrey aur sukh atma ki shaanti mean hai; isi liye brihadaranayakopanishad [1] mean kaha gaya hai ki “amritattvasy tu nashasti viten’’ arthat saansarik sukh aur sampati ke yathesht mil jane par bhi atmasukh aur shanti nahian mil sakati. isi tarah kathorapanishad mean likha hai ki jab mrityu ne nachiketa ko putr, pautr, pashu, dhany, dravy ityadi anek prakar ki saansarik sampati deni chahi to usane saph javab diya ki “mujhe atmavidya chahiye, sampati nahian’’; aur “prey”arthat indriyoan ko priy lagane vale saansarik sukh mean tatha “shrey”arthat atma ke sachche kalyan mean bhed dikhalate hue[2] mean kaha hai kiah- shreyashch preyashch manushyametastau sanparity vivinakti dhirah. shreyo hi dhiroabhipreyaso vrinite preyo mando yogakshemadh vrinite.. “jab prey (tatkalik bahy indriyasukh) ar shray (sachcha chirakalik kalyan) ye donoan manushy ke samane upasthit hote haian tab buddhiman manushy un donoan mean se kisi ek ko chun leta hai. jo manushy yatharth mean buddhiman hota hai, vah prey ki apeksha shrey ko adhik pasand karata hai; parantu jisaki buddhi mand hoti hai, usako atmakalyan ki apeksha prey arthat bahyasukh hi adhik achchha lagata hai.’’ isaliye yah man lena uchit nahian ki sansar mean indriyagamy vishay-sukh hi manushy ka aihik param uddeshhy hai tatha manushy jo kuchh karata hai vah sab keval bahy arthath adhibhautik sukh hi ke liye athava apane duahkhoan ko door karane ke liye hi karata hai. indriyagamy bahyasukhoan ki apeksha buddhigamy antahsukh ki, arthat adhyatmik sukh ki, yogyata adhik to hai hi; parantu isake sath sath ek bat yah bhi hai ki vishay-sukh anity hai. yah dasha niti-dharm ki nahian hai. is bat ko sabhi manate haian ki ahiansa, saty adi dharm kuchh bahari upadhiyoan arthat sukh-duahkhoan par avalanbit nahian hai, kiantu ve sabhi avasaroan ke liye aur sab kal mean ek saman upayogi ho sakate haian; atev ve nity haian. bahy batoan par avalanbit n rahane vali, niti-dharmoan ki, yah nityata unamean kahaan se aur kaise aee- arthat is nityata ka karan kya hai? is prashn ka adhibhautik- vad se hal hona asanbhav hai. karan yah hai ki, yadi bahyasrishti ke sukh-duahkhoan ke avalokalan se kuchh siddhaant nikala jay to, sab sukh-duahkhoan ke svabhavatah anity hone ke karan, unake apoorn adhar par bane hue niti-siddhaant bhi vaise hi anity hoange. aur, aisi avastha mean, sukh-duahkhoan ki kuchh bhi paravah n karake saty ke liye jan de dene ke saty-dharm ki jo trikalabadhit nityata hai, vah “adhikaansh logoan ka adhik sukh’’ ke tattv se siddh nahian ho sakegi. is par yah akshep kiya jata hai ki jab samany vyavaharoan mean saty ke liye pran dene ka samay a jata hai to achchhe achchhe log bhi asaty paksh grahan karane mean sankoch nahian karate, aur us samay hamare shastrakar bhi jyada sakhti nahian karate; tab saty adi dharmoan ki nityata kyoan manani chahiye? parantu yah akshep ya dalil thik nahian hai; kyoanki jo log saty ke liye jan dene ka sahas nahian kar sakate ve bhi apane muanh se is niti-dharm ki nityata ko mana hi karate haian. |
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