gita rahasy athava karmayog shastr -bal gangadhar tilak
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paanchavaan prakaran
isake liye shrikrishn bhagavan ka yahi upadesh hai ki, indriyoan aur man ki vritiyoan ka nash karane ka prayatn karane ke badale unako apane atma ke liye labhadayak banane ke arth apane adhin rakhana chahiye- unhean svatantr nahian hone dena chahiye. bhagavan ke is upadesh mean, aur trishna tatha usi ke sath sab manovritiyoan ko bhi samool nasht karane ke liye kahane mean, jamin- asaman ka antar hai. gita ka yah tatpary nahian hai, ki sansar ke sab kartavy aur parakram ka bilakul nash kar diya jaye; balki usake atharahavean adhyay[1] mean to kaha hai ki karyakarta mean samabuddhi ke sath dhriti aur utsah ke gunoan ka hona bhi avashyak hai. is vishay par vistrit vivechan age kiya jayaga. yahaan hamako keval yahi janana hai, ki ‘sukh’ aur ‘duahkh’ donoan bhinn vritiyaan haian, ya unamean se ek doosari ka abhav matr hi hai. is vishay mean gita ka mat, uparyukt vivechan se pathakoan ke dhyan mean a hi gaya hoga. ‘kshetr’ ka arth batalate samay ‘sukh’ aur ‘duahkh’ ki alag alag ganana ki gee hai[2]; balki yah bhi kaha gaya hai, ‘sukh’ sattvagun ka aur ‘trishna’ rajogun ka lakshan hai[3]; aur sattvagun tatha rajogun donoan alag alag hai. isase bhi bhagavadgita ka yah mat saph maloom ho jata hai, ki sukh aur duahkh donoan ek doosare ke pratiyogi haian aur bhinn bhinn do vritiyaan hai. atharahavean adhyay mean rajas tyag ki jo nyoonata dikhalaee hai, ki “koee bhi kam yadi duahkhakarak hai to use chho d dene se tyagaphal nahian milata, kiantu aisa tyag rajas kahalata hai’’[4], vah bhi is siddhaant ke virudv hai ki “sab sukh trishna-kshay-moolak hi hai.’’ ab yadi yah man lean ki sab sukh trishna-kshay-roop athava duahkhabhavaroop nahian haian, aur yah bhi man lean ki sukh- duahkh donoan svatantr vastu haian, to phir (in donoan vedanaoan ke paraspar-virodhi ya pratiyogi hone ke karan) yah doosara prashn upasthit hota hai ki jis manushy ko duahkh ka kuchh bhi anubhav nahian haian, use sukh ka svad maloom ho sakata ya nahian kuchh logoan ka to yahaan tak kahana hai ki duahkh ka anubhav hue bina sukh ka svad hi nahian maloom ho sakata. isake viparit, svarg ke devataoan ke nityasukh ka udaharan dekar, kuchh pandit pratipadan karate haian ki sukh ka svad maloom hone ke liye duahkh ke poorvanubhav ki koee avashyakata nahian hai. jis tarah kisi bhi khatte padarth ko pahale chakhe bina hi shahad, gu d, shakkar, am, kela ityadi padartho ka bhinn bhinn mithapan maloom ho jaya karata hai; usi tarah, sukh ke bhi anek prakar hone ke karan poorvaduahkhanubhav ke bina hi bhinn bhinn prakar ke sukhoan [5]ka sadaiv anubhav karate rahana bhi sarvatha sambhav hai. parantu saansarik vyavaharoan ko dekhane se maloom ho jayaga, ki yah yukti hi nirarthak hai. puranoan mean devataoan par bhi sankat p dane ke kee udaharan haian; aur, punhy ka aansh ghatate hi kuchh samay ke bad, svarg-sukh ka bhi nash ho jaya karata hai; isaliye svargiy sukh ka udaharan thik nahian hai. aur, yadi thik bhi ho, to svargiy sukh ka udaharan hamare kis kam ka? |
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tika tippani aur sandarbh
- ↑ 18.29
- ↑ gi.13.6
- ↑ gi.14.9,7
- ↑ gi. 18.8
- ↑ jaise, rooeedar gaddi par se uth kar paroan ki gaddi par baithana ityadi
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj