gita rahasy athava karmayog shastr -bal gangadhar tilak
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paanchavaan prakaran
sansar ke sukh-duahkhoan ke ukt vivechan ko sun kar koee sannyasamargiy purush kah sakata hai, ki yadyapi tum is siddhant ko nahian manate ki “sukh koee sachcha padarth nahian hai; phalatah sab trishnatmak karmoan ko chho de bina shanti nahian mil sakati;’’ tathapi tumhare hi kathananusar yah bat siddh hai ki trishna se asantosh aur asantosh se duahkh utpann hota hai; tab aisi avastha mean yah kah dene mean kya harj hai, ki is asantosh ko door karane ke liye, manushy ko apani sari trishnaoan ka aur unhian ke sath sab saansarik karmoan ka bhi tyag karake sada santusht hi rahana chahiye- phir tumhean is bat ka vichar nahian karana chahiye ki un karmoan ko tum paropakar ke liye karana chahate ho ya svarth ke liye. mahabharat[1] mean bhi kaha haian ki “asantoshasy nastyantastushtistu paraman sukhamh’’ arthat asantosh ka ant nahian hai aur santosh hi param sukh hai. jain aur bauddh dharmoan ki nianv bhi isi tattv par dali gee hai; tatha pashchimi desho mean shopenahar[2] ne arvachin kal mean hi isi mat ka pratipadan kiya hai. parantu isake viruddh yah prashhn bhi kiya ja sakata hai ki, jihva se kabhi kabhi galiyaan vagairah apashabdoan ka uchcharan karana p data hai, to kya jibh ko hi samool kat kar pheank dena chahiye? agni se kabhi kabhi makan jal jate haian to kya logoan ne agni ka sarvatha tyag hi kar diya hai ya unhoanne bhojan banana hi chho d diya hai? agni ki bat kaun kahe, jab ham vidyut- shakti ko bhi maryada mean rakh kar usako nity vyavahar ke upayog mean late haian, to usi tarah trishna aur asantosh ki bhi suvyavasthit maryada baandhana kuchh asanbhav nahian hai. haan; yadi asantosh sarvash mean aur sabhi samay hanikarak hota, to bat doosari thi; parantu vichar karane se maloom hoga ki sachamuch bat aisi hai nahian. asantosh ka yah arth bilakul nahian ki, kisi chij ko pane ke liye rat din hay hay karate rahean, rote rahean ya n milane par sirph shikayat hi kiya karean. aise asantosh ko shastrakaroan ne bhi nindy mana hai. parantu us ichchha ka moolabhoot asantosh kabhi nindaniy nahian kaha ja sakata jo yah kahe- ki tu apani vartaman sthiti mean hi p de pade s date mat raho, kiantu usamean yathashakti shaant aur samachit se adhikadhik sudhar karate jao tatha shakti ke anusar use uttam avastha mean le jane ka prayatn karo. jo samaj char varno mean vibhakt hai usamean brahanoan ne jnan ki, kshatriyoan ne aishhvary ki aur vaishhyoanne dhan-dhany ki ukt prakar ki ichchha ya vasana chho d di to kahana nahian hoga ki vah samaj shighr hi adhogati mean pahuanch jayega. isi abhipray ko man mean rakhakar vyasaji ne [3] yudhishthir se kaha hai ki “yajno vidya samutthanamasantoshah shriyan prati’’ arthat yajn, vidya, udyog aur aishvary ke vishay mean asantosh (rakhana) kshatriy ke gun haian. isi tarah vidula ne bhi apane putr ko upadesh karate samay [4] kaha hai ki “santosho vai shriyan hanti’’ arthath santosh se aishvary ka nash hota hai; aur kisi any avasar par ek vaky [5] mean yah bhi kaha gaya hai ki “asantoshah shriyo moolan’’ arthat asantosh hi aishvary ka mool hai.[6] |
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tika tippani aur sandarbh
- ↑ van. 215.22
- ↑ Schopenhauers’s Word as Will and Representation, Vol. 2 Chap. 46. sansar ke duahkhamayatv ka, shopenahar krit, varnan atyant hi saras hai. mool granth jarman bhasha mean hai aur usaka bhashantar aangreji mean bhi ho chuka hai.
- ↑ sha. 23.9
- ↑ mabha. u. 132.33
- ↑ mabha. sabha. 55.11
- ↑ Cf. “ Unhappiness is the cause of process.” Dr. Paul Carus’ The Ethical Problem, p. 251 ( 2nd Ed. ).
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj