shattriansh (36) adhyay: bhishm parv (shrimadbhagavadgita parv)
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mahabharat: bhishm parv: shattriansh adhyay: shlok 12-16 ka hindi anuvad shrimadbhagavadgita adhyay 12
sanbandh- uparyukht shlokoan mean bhagavan ki prapti ke liye alag-alag sadhan batalakar unaka phal parameshvar ki prapti batalaya gaya, atev bhagavan ko prapht hue siddh bhaktoan ke lakshan janane ki ichhchha hone par ab sat shlokoan mean un bhagavathprapht bhaktoan ke lakshan batalaye jate haian- jo purush sab bhootoan mean dveshabhav se rahit, shvartharahit, sabaka premi aur heturahit dayalu hai[5] tatha mamata se rahit, ahankar se rahit, du:khoan ki prapti mean sam[6] aur kshamavan[7] hai arthat aparadh karane vale ko bhi abhay dene vala hai tatha jo yogi nirantar santusht hai,[8] man-indriyoan sahit sharir ko vash mean kiye hue hai[9] aur mujhamean dridh nishchay vala hai,[10] vah mujhamean arpan kiye hue man-buddhi vala[11] mera bhakt mujhako priy hai.[12] jisase koee bhi jiv udveg ko prapht nahian hota[13] aur jo shvayan bhi kisi jiv se udveg ko prapht nahian hota[14] tatha jo harsh, amarsh, bhay aur udvegadi se rahit hai,[15] vah bhakt mujhako priy hai. jo purush akaanksha se rahit,[16] bahar-bhitar se shuddh,[17] chatur,[18] pakshapat se rahit aur du:khoan se chhoota hua hai,[19] vah sab aramhbhoan ka thyagi[20] mera bhakt mujhako priy hai. |
tika tippani aur sandarbh
- ↑ yahaan ‘abhhyas’ shabhd isi adhhyay ke navean shlok mean batalaye hue abhhyasayog mean se keval abhhyasamatr ka vachak hai. arthat sakamabhav se pranayam, manonigrah, shtotr-path, vedadhhyayan, bhagavanhnam-jap adi ke liye bar-bar ki jane vali aisi cheshhtaoan ka nam yahaan ‘abhhyas’ hai, jinamean n to vivekajnan hai, n dhhyan hai aur n karm-phal ka thyag hi hai. abhipray yah hai ki navean shlok mean jo yog yani nishhkamabhav aur vivekajnan ka phal bhagavathprapti ki ichhchha hai, vah isamean nahian hai; khyoanki ye donoan jisake aantargat hoan, aise abhhyas ke sath jnan ki tulana karana aur usaki apeksha abhhyas-rahit jnan ko shreshhth batalana nahian ban sakata.
isi prakar yahaan ‘jnan’ shabhd bhi satsang aur shastr se uthpanhn us vivekajnan ka vachak hai, jisake dvara manushhy athma aur paramathma ke shvaroop ko tatha bhagavan ke gun, prabhav, lila adi ko samajhata hai evan sansar aur bhogoan ki anithyata adi anhy adhhyatmik batoan ko bhi samajhata hai; parantu jisake sath n to abhhyas hai, n dhhyan hai aur n karm-phal ki ichhchha ka thyag hi hai; khyoanki ye sab jisake aantargat hoan, us jnan ke sath abhhyas, dhhyan aur karmaphal ke thyag ka tulanathmak vivechan karana aur usaki apeksha dhyan ko tatha karmaphal ke thyag ko shreshhth batalana nahian ban sakata.
uparyukht abhhyas aur jnan donoan hi apane-apane shthan par bhagavathprapti mean sahayak haian; shraddha-bhakti aur nishhkam bhav ke sanbandh se donoan ke dvara hi manushhy paramathma ko prapht kar sakata hai, tathapi donoan ki parashpar tulana ki jane par abhhyas ki apeksha jnan hi shreshhth siddh hota hai. vivekahin abhhyas bhagavathprapti mean utana sahayak nahian ho sakata, jitana ki abhhyasahin vivekajnan sahayak ho sakata hai; khyoanki vah bhagavathprapti ki ichhchha ka hetu hai. yahi bat dikhalane ke liye yahaan abhhyas ki apeksha jnan ko shreshhth batalaya hai. - ↑ yahaan ‘dhhyan’ shabhd bhi chhathe se athavean shlok tak batalaye hue dhhyanayog mean se keval dhhyanamatr ka vachak hai arthat upashyadev manakar bhagavan ke sakar ya nirakar kisi bhi shvaroop mean sakamabhav se keval man-buddhi ko sthir kar dene ko yahaan ‘dhhyan’ kaha gaya hai. isamean n to poorvokht vivekajnan hai aur n bhogoan ki kamana ka thyag roop nishhkamabhav hi hai. abhipray yah hai ki us dhhyan yog mean jo samasht karmoan ka bhagavan ke samarpan kar dena, bhagavan ko hi param prapay samajhana aur ananhy prem se bhagavan ka dhhyan karana-ye sab bhav bhi sammilit haian, ve isamean nahian haian; khyoanki bhagavan ko sarvashreshhth samajhakar ananhy premapoorvak nishhkamabhav se kiya jane vala jo dhhyanayog hai, usamean vivekajnan aur karmaphal ke thyag ka aantarbhav hai. at: usake sath vivekajnan ki tulana karana aur usaki apeksha karmaphal ke thyag ko shreshhth batalana nahian ban sakata.
uparyukht vivekajnan aur dhhyan-donoan hi shraddha-prem aur nishhkamabhav ke sanbandh se paramathma ki prapti kara dene vale haian, isaliye donoan hi bhagavan ki prapti mean sahayak haian; parantu donoan ki parashpar tulana karane par dhhyan aur abhhyas se rahit jnan ki apeksha vivekarahit dhhyan hi shreshhth siddh hota hai; khyoanki bina dhhyan aur abhhyas ke keval vivekajnan bhagavan ki prapti mean utana sahayak nahian ho sakata, jitana bina vivekajnan ke keval dhhyan ho sakata hai. dhhyan dvara chitt sthir hone par chitht ki malinata aur chanchalata ka nash hota hai; parantu keval janakari se vaisa nahian hota. yahi bhav dikhalane ke liye jnan se dhhyan ko shreshhth batalaya gaya hai. - ↑ ghyarahavean shlok mean jo ‘sarvakarmaphalathyag’ ka shvaroop batalaya gaya hai, usi ka vachak ‘karmaphalathyag’ hai. oopar batalaya hua dhhyan bhi paramathma ki prapti mean sahayak hai; parantu jab tak manushhy ki kamana aur asakti ka nash nahian ho jata, tab tak use paramathma ki prapti sahaj hi nahian ho sakati. at: phalasakti ke thyag se rahit dhhyan paramathma ki prapti mean utana labhaprad nahian ho sakata, jitana ki bina dhhyan ke bhi samasht karmoan mean phal aur asakti ka thyag ho sakata hai
- ↑ is shlok mean abhhyasayog, jnanayog, dhhyanayog aur karmayog ka tulanathmak vivechan nahian hai; khyoanki un sabhi sadhanoan mean karmaphalaroop bhogoan ki asakti ka thyagaroop nishhkamabhav aantargat hai. at: unaka tulanathmak vivechan nahian ho sakata. yahaan to karmaphal ke thyag ka mahattv dikhalane ke liye abhhyas, jnan aur dhhyanaroop sadhan, jo sansar ke jhanjhatoan se alag rahakar kiye jate haian aur kriya ki drishti se ek ki apeksha doosara kram se sattvik aur nivrittiparak hone ke nate shreshhth bhi haian, unaki apeksha karmaphal ke thyag ko bhav ki pradhanata ke karan shreshhth batalaya gaya hai. abhipray yah hai ki adhhyatmik unhnati mean kriya ki apeksha bhav ka hi adhik mahattv hai. varn-ashram ke anusar yajn, dan, yuddh, vanijhy, seva adi tatha sharir-nirvah ki kriya; pranayam, shtotr-path, ved-path, nam-jap adi abhhyas ki kriya; satsang aur shastroan ko dvara adhhyatmik batoan ko janane ke liye jnanavishayak kriya aur man ko sthir karane ke liye dhhyanavishayak kriya-ye uthtarotar shreshhth hone par bhi unamean se vahian shreshhth hai, jis ke sath karmaphal ka thyagaroop nishhkamabhav hai; khyoanki nishhkamabhav se paramathma ki prapti hoti hai, at: karmaphal ka thyag hi shreshhth hai; phir chahe vah kisi bhi shashtrasamhmat kriya ke sath khyoan n rahe, vahi kriya dikhane mean sadharan hone par bhi sarvashreshhth ho jati hai.
- ↑ bhakti ke sadhak mean aramhbh se hi maitri aur daya ke bhav vishesharoop rahate haian, isaliye siddhavashtha mean bhi usake shvabhav aur vhyavahar mean ve sahaj hi paye jate haian. jaise bhagavan mean heturahit apar daya aur prem adi rahate haian, vaise hi unake siddh bhakt mean bhi inaka rahana uchit hi hai.
- ↑ yahaan ‘sukh-du:kh’ harsh-shok ke hetuoan ke vachak haian n ki harsh-shok ke; khyoanki sukh-du:kh se uthpann hone vale vikaroan ka nam harsh-shok hai. ajnani manushhyoan ki sukh mean asakti hoti hai, is karan sukh ki prapti mean unako harsh hota hai aur du:kh mean unaka dvesh hota hai, isaliye usaki prapti mean unako shok hota hai; par jnani bhakt ka sukh aur du:kh samabhav ho jane ke karan kisi bhi avashtha mean usake aant:karan mean harsh, shok adi vikar nahian hote. shruti mean bhi kaha hai- ‘harsh-shokau jahati’ (kathopanishad 1. 2.12), arthat 'jnani purush harsh-shokoan ko sarvatha thyag deta hai.’ prarabhdh-bhog ke anusar sharir mean rog ho jane par unako pi daroop du:kh ka bodh to hota hai aur sharir shvashth rahane se usamean pi da ke abhav ka bodharoop sukh bhi hota hai, kiantu rag-dvesh ka abhav hone ke karan harsh aur shok unhhean nahian hote. isi tarah kisi bhi anukool aur pratikool padarth ya ghatana ke sanyog-viyog mean kisi prakar se bhi unako harsh-shok nahian hote. yahi unaka sukh-du:kh mean sam rahana hai.
- ↑ apana apakar karane vale ko kisi prakar ka danhd dene ki ichhchha n rakhakar use abhay dene vale ko ‘kshamavan’ kahate haian. bhagavan ke jnani bhaktoan mean kshamabhav bhi asim rahata hai. kshama ki vhyakhhya gita ke dasavean adhhyay ke chauthe shlok ki tiphpani mean vishtar se ki gayi hai.
- ↑ bhaktiyog ke dvara bhagavan ko prapht hue jnani bhaktoan ko yahaan ‘yogi’ kaha gaya hai; aisa bhakt paramanand ke akshay aur anant bhanhdar shribhagavan ko prathyaksh kar leta hai, is karan vah sada hi santushht rahata hai. use kisi samay, kisi bhi avashtha mean, kisi bhi ghatana mean sansar ki kisi bhi vashtu ke abhav mean asantosh ka anubhav nahian hota; khyoanki vah poornakam hai, yahi usaka nirantar santushht rahana hai.
- ↑ isase yah bhav dikhalaya hai ki bhagavan ke jnani bhaktoan ka man aur indriyoan sahit sharir sada hi unake vash mean rahata hai. ve kabhi man aur indriyoan ke vash mean nahian ho sakate, isi se unamean kisi prakar ke durgun aur durachar ki samhbhavana nahian hoti.
- ↑ jisane buddhi ke dvara parameshvar ke shvaroop ka bhalibhaanti nishchay kar liya hai, jise sarvatr bhagavan ka prathyaksh anubhav hota hai tatha jisaki buddhi gun, karm aur du:kh adi ke karan paramathma ke shvaroop se kabhi kisi prakar vichalit nahian ho sakati, usako ‘dridhanishchay’ kahate haian.
- ↑ nithy-nirantar man se bhagavan ke shvaroop ka chiantan aur buddhi se usaka nishchay karate-karate man aur buddhi ka bhagavan ke shvaroop mean sada ke liye tanhmay ho jana hi unako ‘bhagavan mean arpan karana’ hai.
- ↑ jo uparyukht lakshanoan se samhpanhn hai; jisaka bhagavan mean ahaituk aur ananhy prem hai, jisaki bhagavan ke shvaroop mean atal sthiti hai, jisaka kabhi bhagavan se viyog nahian hota, jisake man-buddhi bhagavan ke arpit haian, bhagavan hi jisake jivan, dhan, pran evan sarvashv hai, jo bhagavan ke hi hath ki kathaputali hai- aise siddh bhakt ko bhagavan apana priy batalate haian.
- ↑ sarvatr bhagavadbuddhi hone ke karan bhakt jan-boojhakar to kisi ko du:kh, santap, bhay aur kshobh pahuancha hi nahian sakata, balki usake dvara to shvabhavik hi sabaki seva aur param hit hi hote haian. atev usaki or se kisi ko kabhi udveg nahian hona chahiye. yadi bhool se kisi vhyakti ko udveg hota hai to usase us vhyakti ke apane ajnanajanit rag, dvesh aur eershyadi dosh hi pradhan karan haian, bhagavadbhakt nahian; khyoanki jo daya aur prem ki moorti hai evan doosaroan ka hit karana hi jisaka shvabhav hai, vah param dayalu premi bhagavathprapht bhakt to kisi ke udveg ka karan ho hi nahian sakata.
- ↑ jnani bhakt ko bhi prarabhdh ke anusar parechhchha se du:kh ke nimitt to prapht ho sakate haian, parantu usamean rag-dvesh ka sarvatha abhav ho jane ke karan bade़-se-bade़ du:kh ki prapti mean bhi vah vichalit nahian hota (gita 6:22); isiliye jnani bhakt ko kisi bhi prani se udveg nahian hota.
- ↑ abhipray yah hai ki vashtav mean manushhy ko apane abhilashit man, b daee aur dhan adi vashtuoan ki prapti hone par jis tarah harsh hota hai, usi tarah apane hi saman ya apane se adhik doosaroan ko bhi un vashtuoan ki prapti hote dekhakar prasanhnata honi chahiye; kiantu pray: aisa n hokar ajnan ke karan logoan ko ulata amarsh hota hai aur yah amarsh vivekashil purushoan ke chitht mean bhi dekha jata hai. vaise hi ichhchha, niti aur dharm ke viruddh padarthoan ki prapti hone par udveg tatha niti aur dharm ke anukool bhi du:khaprad padarthoan ki prapti hone par ya usaki ashanka se bhay hota dekha jata hai. doosaroan ki to bat hi khya, mrithyu ka bhay to vivekiyoan ko bhi hota hai; kiantu bhagavan ke jnani bhakt ki sarvatr bhagavadbuddhi ho jati hai aur vah samhpoorn kriyaoan ko bhagavan ki lila samajhata hai; is karan jnani bhakt ko n amarsh hota hai, n udveg hota hai aur n bhay hi hota hai- yah bhav dikhalane ke liye aisa kaha gaya hai.
- ↑ paramatma ko prapht bhakt ka kisi bhi vashtu se kianchit bhi prayojan nahian rahata; atev use kisi tarah ki kinchinhmatr bhi ichhchha, shpriha athava vasana nahian rahati. vah poorn kam ho jata hai. yah bhav dikhalane ke liye use akaanksha se rahit kaha hai.
- ↑ bhagavan ke bhakt mean pavitrata ki parakashtha hoti hai. usake man, buddhi, indriy, unake acharan aur sharir adi itane pavitr ho jate haian ki usake sath vartalap hone par to kahana hi khya hai- usake darshan aur shparshamatr se hi doosare log pavitr ho jate haian. aisa bhakt jahaan nivas karata hai, vah shthan pavitr ho jata hai aur usake sang se vahaan ka vayumanhdal, jal, shthal adi sab pavitr ho jate haian.
- ↑ jis uddeshhy ki saphalata ke liye manushhy sharir ki prapti huee hai, us uddeshhy ko poora kar lena hi yatharth chaturata hai.
- ↑ sharir mean rog adi ka hona, shtri-putr adi ka viyog hona aur dhan-grih adi ki hani hona-ithyadi du:kh ke hetu to prarabhdh ke anusar use prapht hote haian, parantu in sabake hote hue bhi usake aant:karan mean kisi prakar ka shok nahian hota.
- ↑ sansar mean jo kuchh bhi ho raha hai- sab bhagavan ki lila hai, sab unaki mayashakti ka khel hai; ve jisase jab jaisa karavana chahate haian, vaisa hi karava lete haian. manushhy mithhya hi aisa abhiman kar leta hai ki amuk karm maian karata hooan, meri aisi samarthhy hai, ithyadi. par bhagavan ka bhakt is rahashy ko bhalibhaanti samajh leta hai, isase vah sada bhagavan ke hath ki kathaputali bana rahata hai. bhagavan usako jab jaisa nachate haian, vah prasanhnatapoorvak vaise hi nachata hai. apana tanik bhi abhiman nahian rakhata aur apani or se kuchh bhi nahian karata, isaliye vah lok drishti mean sab kuchh karata hua bhi vashtav mean kartapan ke abhiman se rahit hone ke karan ‘sab aramhbhoan ka thyag’ hi hai.
sanbandhit lekh
varnamala kramanusar lekh khoj