महाभारत भीष्म पर्व अध्याय 37 श्लोक 31-34

saptatriansh (37) adhyay: bhishm parv (shrimadbhagavadgita parv)

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mahabharat: bhishm parv: saptatriansh adhyay: shlok 31-34 ka hindi anuvad

shrimadbhagavadgita a‍dhyay 13


he arjun! anadi hone se aur nirgun hone se yah avinashi paramatma[1] sharir mean sthit hone par bhi vastav mean n to kuchh karata hai aur n lipt hi hota hai.[2] sambandh- sharir mean sthit hone par bhi atma kyoan nahian lipt hota hai is par kahate haian- jis prakar sarvatr vyapt akash sookshm hone ke karan lipt nahian hota,[3] vaise hi deh mean sarvatr sthit atma nirgun hone ke karan deh ke gunoan se lipt nahian hota. he arjun! jis prakar ek hi soory is sampoorn brahmand ko prakashit karata hai, usi prakar ek hi atma sampoorn kshetr ko prakashit karata hai.[4]

sambandh- tisare shlok mean jin chhah batoan ko kahane ka bhagavan ne sanket kiya tha, unaka varnan karake ab is adhyay mean varnit samast upadesh ko bhalibhaanti samajhane ka phal par brahm paramatma ki prapti batalate hue adhyay ka upasanhar karate haian- is prakar kshetr aur kshetrajn bhed ko tatha karyasahit prakriti se mukt hone ko jo purush jnan- netroan dvara tattv se janate haian,[5] ve mahatmajan paramabrahm paramatma ko prapt hote haian.


is prakar shrimahabharat bhishh‍maparv ke shrimadbhagavatadgitaparv ke aantargat brahmavidya aur yogashash‍traroop shrimadbhagavadgitopanishadh, shrikrishh‍narjunasanvad mean bhaktiyog namak terahavaan adhh‍yay poora hua ..13.. bhishh‍maparv mean saiantisavaan adhh‍yay poora hua.

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tika tippani aur sandarbh

  1. jisaka koee adi yani karan n ho evan jisaki kisi bhi kal mean nayi utpatti n huee ho aur jo sada se hi ho, use ‘anadi’ kahate haian. prakriti aur usake gunoan se jo sarvatha atit ho, gunoan se aur gunoan ke kary se jisaka kisi kal mean aur kisi bhi avastha mean vastavik sambandh n ho, use ‘nirgun’ kahate haian. atev yahaan ‘anadi’ aur ‘nirgun’- in donoan shabdoan ka prayog karake vah dikhalaya gaya hai ki jisaka prakaran chal-chal raha hai, vah atma ‘anadi’ aur ‘nirgun’ hai; isaliye vah akarta, nirlipt aur avyay hai- janm, mrityu adi chhah vikaroan sarvatha atit hai.
  2. jaise akash badaloan mean sthit hone par bhi unaka karta nahian banata aur unase lipt nahian hota, vaise hi atma karmoan ka karta nahian banata aur shariroan se lipt bhi nahian hota.
  3. akash ke drishtant se atma mean nilepata siddh ki gayi hai. abhipray yah hai ki jaise akash, vayu, agni, jal aur prithvi mean sab jagah samayabhav se vyapt hote hue bhi unake gun-doshoan se kisi tarah bhi lipt nahian hota, vaise hi atma bhi is sharir mean sab jagah vyapt hote hue bhi atyanat sookshm aur gunoan se sarvatha atit hone ke karan buddhi, man, indriy aur sharir ke gun-doshoan se jara bhi lipayaman nahian hota.
  4. is shlok mean ravi (soory) ka drishtant dekar atma mean akartapan ki aur ‘ravi’; pad ke sath ‘ekah’ visheshan dekar atma ke advaitabhav ki siddhi ki gayi hai. abhipray yah hai ki jis prakar ek hi soory sampoorn brahmand ko prakashit karata hai, usi prakar ek hi atma samast kshetr ko yani isi adhyay ke paanchavean aur chhathe shlokoan me vikarasahit kshetr ke nam se jisake svaroop ka varnan kiya gaya hai, us samast j davargaroop samast jagat ko prakashit karata hai, sabako satta-sphurti deta hai tatha bhinn-bhinn antahkaranoan ke sambandh se bhinn-bhinn shariroan mean usaka bhinn-bhinn prakaty hota-sa dekha jata hai aisa hone par bhi vah atma soory ki bhaanti n to unake karmoan ko karane vala aur n karavane vala hi hota hai tatha n dvaitabhav ya vaishamyadi doshoan se hi yukt hota hai. vah avinashi atma pratyek avastha mean sada-sarvada shuddh, vijnanasvaroop, arkata, nirvikar, sam aur nirajan hi rahata hai
  5. is adhyay ke doosare shlok mean bhagavan ne jisako apane mat se ‘jnan’ kaha hai aur gita ke paanchavean adhyay ke solahavean shlok mean jisako ajnan ka nash karane mean karan batalaya hai, jisaki prapti amanitvadi sadhanoan se hoti hai, is shlok mean ‘jnanachakshusha’ pad mean aya hua ‘jnan’ shabd usi ‘tattvajnan’ ka vachak hai.
    us jnan dvara jo bhalibhaanti tattv se yah samajh lena hai mahabhootadi chaubis tattvoan ke samuday roop samashtisharir ka nam ‘kshetr’ hai; vah janane mean ane vala, parirvatanashil, vinashi, vikari, j d, parinami aur anity hai tatha ‘kshetrajn’ usaka jnata (janane vala), chetan, nirvikar, akarta, nity, avinashi, asang, shuddh, jnanasvaroop aur ek hai is prakar donoan me vilakshanata hone ke karan kshetrajn kshetr se sarvatha bhinn haian. yahi jnanachakshu ke dvara ‘kshetr’ aur ‘kshetrajn’ ke bhed ko janana hai.
    is shlok mean ‘bhoot’ shabd prakriti ke karyaroop samast drishyavarg ka aur prakriti usake karan ka vachak hai. atah karyasahit prakriti se sarvatha mukt ho jana hi ‘bhootaprakritimoksh’ hai tatha upayukt prakar se kshetr aur kshetrajn ke bhed ko janane ke sath sath jo kshetrajn ka prakriti se alag hokar apane vastavik paramatmasvaroop mean abhinn-bhav se pratishthit ho jana hai, yahi karyasahit prakriti se mukt ho jane ko janana hai.
    abhipray yah hai ki jaise svapn mean manushy ko kisi nimitt se apani jagrat- avastha ki smriti ho jane se yah maloom ho jata hai ki yah svapn hai, atah apane asali sharir mean jag jana hi isake duahkhoan se chhutane ka upay hai. is ka bhav ka uday hote hi vah jag uthata hai; vaise hi jnanayogi ka kshetr aur kshetrajn ki vilakshanataoan ko samajhakar yath hi sath jo yah samajh lena hai ki ajnanavash kshetr ko sachchi vastu samajhane ke karan hi isake sath mera sambandh ho raha hai. atah vastavik sachchidanandaghan paramatmasvaroop mean sthit ho jana hi isase mukt hona hai; yahi usaka karyasahit prakriti se mukt hone ko janata hai.

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