shashhtayadhikadvishatatam (260) adhyay: shanti parv (mokshadharm parv)
mahabharat: shanti parv: shashhtayadhikadvishatatam shlok 1-14 ka hindi anuvad
yudhishthir ka dharm ki pramanikata par sandeh upasthit karana yudhishthir ne kaha- pitamah! apane dharm ka sookshhm evan sunhdar lakshan bataya hai; parantu mujhe kuchh aur hi shphurit ho raha hai. at: maian usake samhbanhdh mean anuman se hi kuchh kahॅooga. mere hriday mean jo bahut se prashhn uthe the, un sabaka nirakaran apane kar diya. maharaj! ab maian yah doosara prashhn upasthit kar raha hॅoo. isamean jijnasa hi karan hai, duragrah nahian. bharatananhdan! dharm hi in praniyoan ki srishti karate haian. dharm hi unake jiv dharan aur uddhar mean karan hote haian; parantu dharm ko keval vedoan ke pathamatr se nahian jana ja sakata. jo manushhy achhchhi sthiti mean hai, usaka dharm doosara hai aur jo sankat mean p da hua hai, usaka dharm doosara hi hai. keval vedoan ke path se apaddharm ka jnan kaise ho sakata hai? apake kathananusar sathpurushoan ka acharan dharm mana gaya hai aur jinamean dharmacharan lakshit hota hai, ve hi sathpurush haian. aisi dasha mean anhyonhyashray dosh p dane ke karan sadhhy aur asadhhy ka vivek kaise ho sakata hai ? aisi dasha mean sadachar dharm ka lakshan nahian ho sakata. is lok mean dekha jata hai ki kitane hi prakrit manushhy dharm se dikhayi dene vale adharm ka acharan karate haian aur kitane hi aprakrit (shisht) purush adharm pratit hone vale dharm ka anushthan karate haian (at: keval achar se dharmadharm ka nirnay nahian ho sakata). shastrajn purushoan ne dharm mean ved ko hi praman bataya hai; kiantu hamane suna hai ki yug-yug mean vedoan ka hras hota hai arthath dharm ke samhbanhdh mean jo vedoan ka nishhchay hai, vah prathyek yug mean badalata rahata hai. sathyayug ke dharm kuchh aur haian, treta aur dvapar ke dharm kuchh aur hi haian aur kaliyug ke dharm kuchh aur hi bataye gaye haian. mano muniyoan ne logoan ki shakti ke anusar hi dharm ki vhyavashtha ki hai. vedoan ka vachan sathy hai, yah kathan lokaranjan matr hai. vedoan se hi sarvatomukhi shmritiyoan ka prachar aur prasar hua hai. ydi samhpoorn ved pramanik haian to shmritiyaan bhi pramanik ho sakati haian; parantu jab (yug-yug mean dharm ke vishay mean vibhinhn prakar ki bat kahane se) pramanabhoot ved bhi apramanik ho to vedamoolak shmritiyaan bhi pramanik nahian rahegi. ydi shmriti ka shruti ke sath virodh ho to usamean shastrathv kaise rah sakata hai? jab dharm ka anushthan ho raha ho, us samay balavanh durathmaoan dvara usamean jo-jo vikriti uthpanhn ki jati hai, usake karan us dharm maryada ka hi lop ho jata hai. ham dharm ko janate hoan ya n janate hoan, dharmashvaroop jana ja sakata ho ya nahian; itana to ham samajhate hi haian ki dharm chhoore ki dhar se bhi sookshhm aur parvat se bhi adhik vishal evan bhari hai. dharm ke vishay mean jab alochana ki jati hai, tab pahale to vah ganhdharv nagar ke saman dikhayi deta hai; phir vidvanoan dvara vishesh roop se vichar karane par yah pratit hota hai ki vah adrishhy ho gaya. bharatananhdan! jaise bahut-si gauoan ko pani pilane se nipan (kshudr jalashay) sookh jate haian tatha jaise adhik khetoan ki sianchaee karane se naharoan ka pani nipat jata hai, usi prakar sanatan vaidik dharm athava shmriti shashtr dhire-dhire kshin hokar kaliyug ke antim bhag mean dikhayi hi nahian deta hai. |
tika tippani aur sandarbh
sanbandhit lekh
varnamala kramanusar lekh khoj