भगवद्गीता -राधाकृष्णन भाग-2
atma ke satyoan ko keval ve log hi poori tarah samajh sakate haian, jo kathor anushasan dvara unhean grahan karane ke lie apane-ap ko taiyar karate haian. atmik jnan prapt karane ke lie hamean apane man ko sab prakar ke vikshepoan se rahit karana hoga aur hriday ko sab prakar ki bhrashtata se svachchh karana hoga.[1] phir, saty ke jnan ka parinam jivan ka punarnavikaran hota hai. atmajagath jivan ke jagath se bilakul alag-thalag nahian hai. manushy ko brahm lalasaoan aur antarik gunoan mean vibhakt kar dena manaviy jivan ki akhandata ko khandit kar dena hai. jnanavanh atma eeshvar ke rajy ke ek sadasy ke roop mean kary karati hai. vah jis sansar ko sparsh karati hai, us par prabhav dalati hai. aur doosaroan ke lie uddharak ban jati hai.[2]vastavikata (brahm) ke do prakar, ek anubhavatit (lokottar) aur doosara anubhavagamy (laukik), ek-doosare se ghanishth roop se sambaddh haian. gita ke prarambhik bhag mean manaviy karm ki samasya ka prashn uthaya gaya hai. “paramatma ki jyoti atma mean rahati hai, anyatr kahian nahian. yah sab praniyoan mean saman roop se chamakati hai aur ise apane man ko samadhi mean shant karake svayan dekha ja sakata hai.”
ham kis prakar uchchatam atma mean nivas kar sakate haian aur phir bhi sansar mean kam karate rah sakate haian? isaka jo uttar diya gaya hai, vah hindoo dharm ka paramparagat uttar hai. yadyapi yahaan ise ek naye sandarbh ke sath prastut kiya gaya hai.
adhikrit padasanjna[3] ki drishti se gita ko upanishadh kaha jata hai, kyoanki isaki mukhy prerana dharm granthoan ke us mahatvapoorn samooh se li gee hai, jise upanishadh kaha jata hai. yadyapi gita hamean prabhavapoorn aur gambhir saty ka darshan karati hai, yadyapi yah manushy ke man ke lie naye marg khol deti hai, phir bhi yah un manyataoan ko svikar karati hai, jo atit ki pidhi़yoan ki parampara ka ek aang haian aur jo us bhasha mean jami huee haian, jo gita mean prayukt ki gee hai. yah un vicharoan aur anubhootiyoan ko moortiman aur kendrit kar deti hai, jo us kal ke vicharashil logoan mean vikasit ho rahi thi. is bhratrighati sangharsh ki upanishadoan ke prachin jnan, prajna purani par adharit ek adhyatmik sandesh ke vikas ke lie avasar bana liya gaya hai.[4] un anek tattvoan ko, jo gita ki rachana ke kal mean hindoo dharm ke andar ek-doosare se ho d karane mean hute hue the, isame ek jagah le jaya gaya hai aur unhean ek unmukt aur vishal, sookshm aur gambhir sarvag-sampoorn samanvay mean milakar ek kar diya gaya hai. isamean guroo ne vibhinn vicharadharaoan ko, vaidik balidan ki pooja-paddhati ko, upanishadoan ki lokatit brahm ki shiksha ko, bhagavat ke eeshvaravad aur karuna ko, saankhy ke advaitavad ko aur yog ki dhyan-paddhati ko parishkrit kiya hai aur unamean apas mean mel bithaya hai. usane hindoo-jivan aur vichar ke in sab jivit tatvoan ko ek sugathit ekata mean gooanth diya hai.
sarvopanishado gavo dogdha gopalanandanah.
partho vatsah sudhirbhokta dugdhan gitamritan mahath..
usane nishedh ki nahian apitu arthavabodh ki paddhati ko apanaya hai aur yah dikha diya hai ki kis prakar ve vibhinn vicharadharaean ek hi uddeshy tak ja pahuanchati haian.
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tika tippani aur sandarbh
- ↑ tulana kijieah jyotiratmani nanyatr saman tatsarvajantushu. svayan ch shakyate drashtuan susamahitachetasa..
- ↑ 4, 35
- ↑ pushpika se tulana kijieah bhagavadgitasu upanishatsu.
- ↑ ‘vaishnaviy tantrasar’ ke ek lokapriy shlok mean yah bat kahi gee hai ki gita upanishadoan ki mool shikshaoan ko hi naye roop mean prastut karati hai. upanishadean gauean haian. gvale ka putr krishna doodh duhane vala hai. arjun bachh da hai. buddhimanh manushy pine vala hai aur amritaroopi gita badhi़ya doodh hai.
sanbandhit lekh
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