भगवद्गीता -राधाकृष्णन
‘bhagavadgita’ ek darshanagranth kam aur ek prachin dharmagranth adhik hai. yah koee guhm granth nahian hai, jo vishesh roop se dikshit logoan ke liye likha gaya ho aur jise keval ve hi samajh sakate ho, apitu ek lokapriy kavy hai, jo un logoan ki bhi sahayata karata hai ‘jo anek aur parivartanashil vastuoan ke kshetr mean bhatakate phir rahe haian.‘ is pustak mean sab sampradayoan ke un sadhako ki mahattvakaankshaoan ko vani pradan ki gee hai, jo paramatma ke nagar ki or antarik marg par chalana chahate haian. ham vastavikata ko us adhikatam gaharaee par sparsh karate haian, jahaan manushy sangharsh karate haian, viphal hote haian aur vijay pate haian. shatabdiyoan tak karo doan hinduoan[1] ko is mahanh granth se shanti prapt hoti rahi hai. isamean sankshipt aur marmasparshi shabdoan mean ek adhyatmik dharm ke un moolabhoot siddhantoan ki sthapana ki gee hai, jo duradharit tathyoan, avaijnanik kattar siddhanto ya manamani kalpanaoan par tike hue nahian haian. adhyatmik bal ke ek lambe itihas ke sath yah aj bhi un sab logoan ko prakash dene ka kam kar rahi hai, jo isake vivek ki gambhirata se labh uthana chahate haian. isame ek aise sansar par zor diya gaya hai jo usaki apeksha kahian adhik vistrit aur gambhir hai, jise ki yuddh aur krantiyaan sparsh kar sakati haian. adhyatmik jivan ke punarnavikaran mean yah eb sabal roopanirdharak tattv hai aur isane sansar ke mahanh dharmagranthoan mean apana ek sunishchit sthan bana liya haian. gita ka upadesh kisi ek vicharak ya vicharakoan ke kisi ek varg dvara soch nikali gee adhividyak pranali ke roop mean prastut nahian kiya gaya; yah upadesh ek aisi parampara ke roop mean prastut kiya gaya hai, jo manav-jati ke dharmik jivan mean se prakat huee hai.
is parampara ko ek aise gambhir drashta ne spasht shabdoan mean kaha hai, jo saty ko usake sampoorn pahaluoan ki drishti se dekh sakata hai aur usaki uddharak shakti mean vishvas rakhata hai. yah hindoo dharm ke kisi ek sampraday ka pratinidhitv nahian karati, apitu samooche roop mean hindoo dharm ka pratinidhitv karati hai; n keval hindoo dharm ka, balki jise dharm kaha jata hai, us sabaka, usaki us vishvajaninata ke sath pratinidhitv karati hai, jisamean kal aur desh ki koee simaean nahian haian.[2] isake samanvay mean manaviy atma ka,
asabhy logoan ki aparishkrit j dapooja se lekar santoan ki srijanatmak uktiyoan tak, samast saptak samaya hua hai. jivan ke arth aur mooly ke sambandh mean gita dvara prastut kie ge sujhav, shashvat jivan ke moolyaank ki bhavana aur vah riti, jisake dvara param rahasyoan ko tark ke prakash dvara alokit kar diya gaya hai, aur naitik antardrishti man aur atma ke us mataiky ke liye adhar prastut kar dete haian, jo is sansar ko ek banae rakhane ke lie param avashyak hai; yah sansar sabhyata ke brahm tattvoan ki sarvabhaum svikriti ke karan bhautik roop se to ek ban hi chuka hai. jaisa ki gita ki pushpika se prakat hai, bhagavadgita adhividya aur nitishastr, brahmavidya aur yogashastr, vastavikata (brahm) ka vijnan aur vastavikata (brahm) ke sath sanyog ki kala, donoan hi hai.
tika tippani aur sandarbh
- ↑ gita ka prabhav bahut adhik raha hai. yah prarambhik dinoan mean chin aur japan tak phaila hua tha aur bad mean pashchim ke deshoan mean bhi phail gaya. bauddh dharm ki mahayan shakha ke do pramukh granthoan, ‘mahayanashraddhotpatti’ (mahayan mean shraddha ka jagaran) aur ‘saddharmapundarik’ (sachche dharm ka kamal) par gita ki shikshaoan ka gahara prabhav hai. yah bata dena manoranjak hoga ki ‘jarman dharm’ ke adhikrit bhashyakar je0 dablyoo0 hoar ne, jo sanskrit ka vidvanh tha aur kuchh varsh tak bharat mean dharm pracharak ka kam karata raha tha, jarman dharm mean gita ko bahut mahattvapoorn sthan diya hai. usane gita ko ‘ek anashvar mahattv ka granth’ bataya hai. usaka kathan hai ki yah pustak “hamean n keval gambhir antadrishti pradan karati hai, jo sab kalo mean aur sab prakar ke dharmik jivan ke liye pramanik hai, apitu isame sath hi indo-jarman dharmik itihas ke ek sabase mahattvapoorn daur ka atyant pramanik niroopan bhi kiya gaya hai yah hame indo-jarman dharm ki mool prakriti aur usaki adharabhoot visheshataoan ke sambandh mean bhi marg dikhati hai.” vah gita ke kendribhoot sandesh ko in shabdo mean prastut karata haiah “hamase jivan ke arth ko hal karane ke liye nahian kaha gaya, apitu us karm ko khoj nikalane ke lie, jisaki hamase apeksha ki jati hai, aur us karm ko karane ke lie aur is prakar karm dvara jivan ki paheli ko sulajhane ke lie kaha gaya hai.” (aprail ke hibbart jarnal mean prishth 341 par uddhrit.) parantu gita ka karm ka sandesh jivan ke darshan par adharit haiah gita chahati hai ki karm mean jutane se pahale ham jivan ke sath ke arth ko samajhean. yah vichar ke gaurav ki upeksha karake karm (vyavahar) ke prati andhabhakti ka samarthan nahian karati. isaka karm ka darshan isake atma ke darshan se nikala hai, brahmavidyantargatakarmayogashastr. naitik karm adhividyak anubhooti se nikala hai. shankarachary ka kathan hai ki gita ka uddeshy hamean bandhan se chhootane ka upay sikhana hai, keval karm karane ki prerana dena nahian, shokamohadisansarakarmanivrittyarth, gita shastramh n pravartakamh.
- ↑ tulana kijie ailduas haksaleah “gita shashvat darshan ke kabhi bhi rache ge sabase spasht aur sabase sarvag-sampoorn saraanshoan mean se ek hai. isilie n keval bharatiyoan ke liy apitu sampoorn manav-jati ke lie isaka itana sthayi mooly hai sambhavatah bhagavadgita shashvat darshan ka sabase achchha susangat adhyatmik vivaran hai.” svami pranavanand aur kristofar isharvud dvara likhit bhagavadgita ki bhoomika (1945).
sanbandhit lekh
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varnamala kramanusar lekh khoj
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