ashhtaviansh (28) adhyay: bhishm parv (shrimadbhagavadgita parv)
mahabharat: bhishm parv: ashhtaviansh adhyay: shlok 36-42 ka hindi anuvad shrimadbhagavadgita adhyay 4 yadi too anhy sab papiyoan se bhi adhik pap karane vala hai, to bhi too jnanaroop nauka dvara ni:sandeh samhpoorn pap samudr se bhalibhaanti tar jayaga.[1] khyoanki he arjun! jaise prajhvalit agni eedhanoan ka bhashmamay kar deta hai, vaise hi jnanaroop agni samhpoorn karmoan ko bhashmamay kar deta hai.[2] is sansar mean jnan ke saman pavitr karane vala ni:sandeh kuchh bhi nahian hai. us jnan ko kitane hi kal se karmayog ke dvara shuddhanht:karan hua manushhy apane-ap hi athma mean pa leta hai.[3] jitendriy, sadhanaparayan aur shraddhavanh[4] manushhy jnan ko prapt hota hai tatha jnan ko prapt hokar vah bina vilamb ke- tatkal hi bhagavatpraptiroop paramashanti ko prapt ho jata haian. vivekahin aur shraddharahit sanshayayukt manushhy paramarth se avashhy bhrashht ho jata hai.[5] aise sanshayayukt manushhy ke liye n yah lok hai, n paralok hai aur n sukh hi hai.[6] kiantu he dhananjay! jisane karmayog ki vidhi se samast karmoan ka paramatma mean arpan kar diya hai[7] aur jisane vivek dvara samast sanshayoan ka nash kar diya hai,[8] aise vash mean kiye hue ant:karan vale purush ko karm nahian baandhate.[9] isaliye he bharatavanshi! too hriday mean sthit is ajnanajanit apane sanshay ka vivekajnanaroop talavar dvara chhedan karake[10] samathvaroop karmayog mean sthit ho ja aur yuddh ke liye kh da ho ja. is prakar shrimahabharat bhishhmaparv ke shrimadbhagatadgitaparv ke aantargat brahmavidya evan yogashastrashvaroop shrimadbhagavadgitopanishad, shrikrishhnarjun sanvad mean jnanakarmasannhyog namak chautha adhhyay poora hua 4 bhishhmaparv mean atthaeesavaan adhhyay poora hua.
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tika tippani aur sandarbh
- ↑ yahaan bhagavanh ne arjun ko yah batalaya hai ki tum vashtav mean papi nahian ho, tum to daivi-samhpad ke lakshanoan se yukht (gita 16.5) tatha mere priy bhakt aur sakha ho (gita 4.3); tumhhare aandar pap kaise rah sakate haian. parantu is jnan ka itana prabhav aur mahathmhy hai ki yadi tum adhik-se-adhik papakarmi hoo to bhi tum is jnanaroop naukoan ke dvara un samudr ke saman athah papoan se bhi anayas tar sakate ho. bade़-se-bade़ pap bhi tumhhean ataka nahian sakate.
- ↑ is janhm aur janhmanhtar mean kiye hue samasht karm sanshkararoop se manushhy ke aant:karan mean ekatrit rahate haian, unaka nam ‘sanchit’ karm hai. unamean se jo vartaman janhm mean phal dene ke liye prashtut ho jate haian, unaka nam ‘prarabhdh’ karm hai aur vartaman samay mean kiye jane valo karmoan ko ’kriyaman’ kahate haian. uparyukht tatthvajnan roop agni ke prakat hote hi samasht poorvasanchit sanshkaroan ka abhav ho jata hai. man, buddhi aur sharir se athma ko aang samajh lene ke karan un man indriy aur shariradi ke sath prarabhdh bhogoan ka sanbandh hote hue bhi un bhogoan ke karan usake aant:karan mean harsh-shok adi vikar nahian ho sakate. is karan ve bhi usake liye nashht ho jate haian aur kriyaman karmoan mean usaka kartrithvabhiman tatha mamata, asakti aur vasana n rahane ke karan unake sanshkar nahian banate; isaliye ve karm vashtav mean karm hi nahian hai. is prakar usake samasht karmoan ka nash ho jata hai.
- ↑ kitane hi kal tak karmayog ka acharan karate-karate rag-dvesh ke nashht ho jane se jisaka aant:karan shvachhchh ho gaya hai, jo karmayog mean bhalibhaanti siddh ho gaya hai; jisake samasht karm mamata, asakti aur phalechhchha ke bina bhagavanh ki ajna ke anusar bhagavanh ke hi liye hote haian- us yog sansiddh purush ke aant:karan mean parameshvar ke anugrah se apane ap us jnan ka prakash ho jata hai.
- ↑ ved, shastr, eeshvar aur mahapurushoan ke vachanoan mean tatha paralok mean jo pratyaksh ki bhaanti vishhvas hai evan un sabamean param poojyata aur uttamata ki bhavana haian- usaka nam shraddha hai aur aisi shraddha jisamean ho, usako ‘shraddhavanh’ kahate haian. jab tak indriy aur man apane kaboo mean n a jayan, tab tak shraddhapoorvak katibaddh hokar uttarottar tivr abhyas karate rahana chahiye; kyoanki shraddhapoorvak tivr abhhyas ki kasauti indriyasanyam hi haian, jitana hi shraddhapoorn tivr abhhyas kiya jata hai, uttarottar utana hi indriyoan ka sanyam hota jata haian. atev indriy-sanyam ki jitani kami haian, utani hi sadhan mean kami samajhani chahiye aur sadhan mean jitani kami haian, utani hi shraddha mean truti samajhani chahiye.
- ↑ ved-shastr aur mahapurushoan ke vachanoan ko tatha unake batalaye hue sadhanoan ko thik-thik n samajh sakane ke karan tatha jo kuchh samajh mean ave us par bhi vishhvas n hone ke karan jisako harek vishay mean sanshay hota rahata hai, jo kisi prakar bhi apane kartavy ka nishchay nahian kar pata, har halat mean sanshasayukt rahata hai, vah manushhy apane manushhy-jivan ko vyarth hi kho baithata hai.
jisamean svayan vivechan karane ki shakti nahian haian, aisa ajn manushhy bhi yadi shraddhalu ho to shraddha ke karan mahapurushoan ke kathananusar sanshayarahit hokar sadhanaparayan ho sakata hai aur unaki kripa se usaka bhi kalyan ho sakata hai (gita 13.25); parantu jis sanshayayukt purush mean n vivekashakti hai aur n shraddha hi hai, usake sanshay ke nash ka koee upay nahian rah jata; isaliye jab tak usamean shraddha ya vivek nahian a jata, usaka avashhy patan ho jata hai. - ↑ sanshayayukt manushhy keval paramarth se bhrashht ho jata hai itani hi bat nahi haian, jab tak manushhy mean sanshay vidyaman rahata hai, vah usaka nash nahian kar leta, tab tak vah n to is lok mean yani manushhy sharir mean rahate hue dhan, aishhvary ya yash ki prapti kar sakata hai, n paralok mean yani marane ke bad svargadi ki prapti kar sakata hai aur n kisi prakar ke saansarik sukhoan ko hi bhog sakata hai.
- ↑ yahaan ‘yogasannyast karmanamh’ ka arth svaroop se karmoan ka tyag kar dene vala n manakar karmayog ke dvara samast karmoan mean aur unake phal mean mamata, asakti aur kamana ka sarvatha tyag karake un sabako paramatma mean arpan kar dene vala tyagi (gita 3.30;5.10) manana hi uchit hai.
- ↑ eeshhvar hai ya nahian, hai to kaisa hai, paralok hai ya nahian, yadi hai to kaise haian aur kahaan haian, sharir, indriy, man aur buddhi- ye sab atma haian ya atma se bhinn haian, j d haian ya chetan, vyapak haian ya ekadeshiy, karta-bhokta jivatma haian ya prakriti, atma ek hai ya anek, yadi vah ek hai to kaise hai aur anek hai to kaise, jiv svatantr hai ya paratantr, yadi paratantr hai to kaise hai aur kisake paratantr hai, karman-bandhan se chhootane ke liye karmoan ko shvaroop se chho d dena thik hai ya karmayog-ke anusar unaka karana thik hai, athava saankhhyayog ke anusar sadhan karana thik hai- ithyadi jo anek prakar ki shankaean kartashil manushhyoan ke aant:karan mean utha karati haian, in samasht shankaoan ka vivekajnan ke dvara vivechan karake ek nishchay kar lena arthath kisi bhi vishay mean sanshayayukht n rahana aur apane kartavhy ko nirdharit kar lena, yahi vivekajnan dvara samasht sanshayoan ka nash kar dena hai.
- ↑ jisake man aur indriy vash mean kiye hue haian-apane kaboo mean hai, us purush ke shashtravihit karm mamata, asakti aur kamana se sarvatha rahit hote haian; is karan un karmoan mean bandhan karane ki shakti nahian rahati.
- ↑ sanshay ka karan avivek hai. at: vivek dvara avivek ka nash hote hi usake sath-sath sanshay ka bhi nash ho jata hai. isaka shthan hriday yani aant:karan hai; at: jisaka aant:karan apane vash mean hai, usake liye isaka nash karana sahaj hai. arjun ke aant:karan mean sanshay vidyaman tha, unaki vivekashakti moh ke karan kuchh dabi huee thi; isi se ve apane kartavhy ka nishchay nahian kar skate the aur shvadharmaroop yuddh ka thyag karane ke liye taiyar ho gaye the. isaliye bhagavanh yahaan unhhean unake hriday mean sthit sanshay ka vivek dvara chhedan karane ke liye kahate haian.
sanbandhit lekh
varnamala kramanusar lekh khoj