vishay soochi
shrimadbhagavadgita shaankar bhashy
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tritiy adhyayarjunasy prashnanupapatteah ch. yadi hi bhagavata dvitiye adhyaye jnanan karm ch samuchchayen tvaya anushtheyamh iti uktan syath tatah arjunasy prashnah anupapanno ‘jyayasi chetkarmanaste mata buddhiah janardan’ iti. arjunay chedh buddhikarmani tvaya anushtheye iti ukte ya karmano jyayasi buddhiah sa api ukta ev iti ‘tatkian karmani ghore maan niyojayasi keshav’ iti prashno n kathanchan upapadyate. tatha nityakarmoan ke abhav se hi bhavaroop pratyavay ke utpann hone ki bhi kalpana nahian ki ja sakati, kyoanki ‘asath se sath ki utpatti kaise ho sakati hai?’ is prakar abhav se bhav ki utpatti ko asanbhav batalane vale shruti ke vachan haian. yadi kaho ki (karmoan ke abhav se bhavaroop pratyavay) asanbhav hone par bhi vihit karmoan ke n karane se pratyavay ka hona ved batalata hai, tab to yah kahana hua ki ved anarthakarak aur apramanik hai. kyoanki (aisa manane se) vedavihit karmoan ke karane aur n karane donoan hi mean keval dukh hi phal hua. isake siva shastr jnapak nahian balki karak hai arthath apoorv shakti utpann karane vala hai, aisa yukti shoony arth bhi manana hua*. yah kisi ko isht nahian hai. sutaraan yah siddh hua ki sannyasiyoan ke lie karm nahian hai, atev jnan karm ka samuchchay bhi yuktiyukt nahian hai. tatha ‘jyayasi cheth karmanaste mata buddhiah’ ityadi arjun ke prashnoan ki sangati nahian baithane ke karan bhi jnan aur karm ka samuchchay nahian ban sakata. kyoanki yadi doosare adhyay mean bhagavanh ne arjun se yah kaha hota ki jnan aur karm donoan ka tujhe ek sath anushthan karana chahie to phir arjun ka yah poochhana nahian banata ki ‘he janardan! yadi karmoan ki apeksha ap jnan ko shreshth manate haian’ ityadi. |
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tika tippani aur sandarbh
sanbandhit lekh
| kram sankhya | adhyay | prishth sankhya |
varnamala kramanusar lekh khoj