- arjun yuddh mean apane sambandhiyoan ko samane kh da dekh shastroan ka tyag karake rath ke pichhe jakar baith jate haian tab shrikrishn use yuddh ke lie utsahit karate hue saankhyayog ka pratipadan karate haian ab sanjay dhritarashtr se krishn ke dvara arjun ko karmayog evan sthitaprajn ki sthiti aur mahima ko samajhane ka varnan karate haian, jisaka ullekh mahabharat bhishm parv mean shrimadbhagavadgita parv ke aantargat 26vean adhyay mean nimn prakar hua hai[1]-
vishay soochi
krishn dvara karmayog evan sthitaprajn ki sthiti aur mahima ka pratipadan karana
bhagavan krishn kahate haian- he parth! yah buddhi tere liye jnanayog ke vishay mean kahi gayi aur ab tu isako karmayog ke vishay mean sun[2]- jis buddhi se yukt hua too karmoan ke banhdhan ko bhali-bhaanti thyag dega yani sarvatha nasht kar dalega. samhbanhdh- is prakar karmayog ke varnan ki prashtavana karake ab usaka rahashyapoorn mahatthv batalate haian– is karmayog mean aramhbh ka arthat bij ka nash nahian hai aur ulhta phalaroop dosh bhi nahian hai; balki is karmayog roop dharm ka tho da-sa bhi sadhan janhm-mrithyu roop mahan bhay se raksha kar leta hai.[3] samhbanhdh- is prakar karmayog ka mahatthv batalakar ab usake acharan ki vidhi batalane ke liye pahale us karmayog mean param avashhyak jo siddh karmayogi ki nishchayatmika shthayi samabuddhi hai, usaka aur karmayog mean badhak jo sakam manushhyoan ki bhinhn-bhinhn buddhiyaan haian, unaka bhed batalate haian[1]–
he arjun! is karmayog mean nishchayatmika buddhi ek hi hoti hai; kiantu asthir vichar vale vivekahin sakam manushhyoan ki buddhiyaan nishchay hi bahut bhedoan vali aur ananht hoti haian. samhbanhdh– ab tinoan shlokoan mean sakam bhav ko thyajhy batalane ke liye sakam manushhyoan ke shvabhav, siddhanht aur achar vhyavahar ka varnan karate haian– he arjun! jo bhogoan mean tanhmay ho rahe haian, jo karmaphal ke prashansak ved vakhyoan mean hi priti rakhate haian, jinaki buddhi mean shvarg hi param praphy vashtu hai aur jo shvarg se badhakar doosari koee vashtu hi nahian hai– aisa kahane vale haian, ve aviveki jan is prakar ki jis pushpit yani dikhaoo shobhayukt vani ko kaha karate haian jo ki janhmaroop karmaphal dene vali evan bhog tatha aishhvary ki prapti ke liye nana prakar ki bahut-si kriyaoan ka varnan karane vali hai; us vani dvara jinaka chitt har liya gaya hai, jo bhog aur aishhvary mean athyanht asakt haian, un purushoan ki paramatma mean nishchayatmika buddhi nahian hoti. he ajurn! ved uparyukt prakar se tinoan gunoan ke karyaroop samasht bhogoan evan unake sadhanoan ka pratipadan karane vale haian; isaliye too un bhogoan evan unake sadhanoan mean asaktihin, harsh-shokadi dvanhdvoan se rahit, nithyavashtu paramathma mean sthit, yogakshem ko n chahane vala[4] aur shvadhin anht:karan vala ho. sab or se paripoorn jalashay ke prapht ho jane par chhote jalashay mean manushhy ka jitana prayojan rahata hai, brahm ko tattv se janane vale brahman ka samasht vedoan mean utana hi prayojan rah jata hai[5]. samhbanhdh – is prakar samabuddhi roop karmayog ka aur usake phal ka mahattv batalakar ab do shlokoan mean bhagavan karmayog ka shvaroop batalate hue arjun ko karmayog mean sthit hokar karm karane ke liye kahate haian–
tera karm karane mean hi adhikar hai,[6] usake phaloan mean kami nahian.[7] isaliye too karmoan ke phal ka hetu mat ho[8] tatha teri karm n karane mean bhi asakti n ho. he dhananjay! too asakti ko thyagakar tatha siddhi aur asiddhi mean saman buddhi vala hokar yog mean sthit hua kartavhy karmoan ko kar[9] samathv hi yog kahalata hai samhbanhdh- is prakar karmayog ki prakriya batalakar ab sakam bhav ki ninhda aur samabhavaroop buddhiyog ka mahathv prakat karate hue bhagavan arjun ko usaka ashray lene ke liye ajna dete haian– is samathvaroop buddhiyog[10] se sakamakarm athyanht hi nimhn shreni ka hai. isaliye he dhananjay! tu samabuddhi mean hi raksha ka upay dhooandh arthat buddhiyog ka hi ashray grahan kar; khyoanki phal ke hetu banane vale athyanht din haian. samabuddhiyukt purush punhy aur pap donoan ko isi lok mean thyag deta hai arthat unase mukt ho jata hai[11] isase too samathvaroop yog mean lag jayega; yah samathvaroop yog hi karmoan mean kushalata hai arthat karmabanhdhan se chhootane ka upay hai. khyoanki samabuddhi se yukt jnanijan karmoan se uthpanhn hone vale phal ko thyagakar janhmaroop banhdhan se mukt ho nirvikar paramapadh ko prapt ho jate haian. samhbanhdh– bhagavan ne karmayog ke acharan dvara anamay pad ki prapti batalayi, is par arjun ko yah jijnasa ho sakati hai ki anamay param pad ki prapti mujhe kab aur kaise hogi, isake liye bhagavan do shhlokoan mean kahate haian[12]–
jis kal mean teri buddhi moh roop daladal ko bhali-bhaanti par kar jayegi, us samay too sune hue aur sunane mean ane vale is lok aur paralok samhbanhdhi sabhi margoan se vairaghy ko prapt ho jayega.[13] bhaanti-bhaanti ke vachanoan ko sunane se vichalit huee teri buddhi jab paramatma mean achal aur sthir thahar jayegi, tab too yog ko prapt ho jayega arthat tera paramathma se nithy sanyog ho jayega. samhbanhdh– poorv shhlok mean bhagavan ne yah bat kahi ki jab tumhhari buddhi paramathma mean nishchal thahar jayegi, tab tum paramathma ko prapt ho jaoge. is par paramathma ki prapt sthitaprajn siddhayogi ke lakshan aur acharan janane ki ichhchha se arjun se poochhate haian– arjun bole– he keshav! samadhi mean sthit paramathma ko prapt hue sthir buddhi purush ka khya lakshan hai? vah sthir buddhi purush kaise bolata hai, kaise baithata hai aur kaise chalata hai? samhbanhdh– poorv shlok mean arjun ne paramathma ko prapht hue siddh yog ke vishay mean char batean poochhi haian; in charoan batoan ka uttar bhagavan ne adhhyay ki samapti paryanht diya hai, bich mean prasangavash doosari batean bhi kahi haian. is agale shhlok mean bhagavan arjun ke pahale prashhn ka uttar sankshep mean dete haian– shribhagavan bole– he arjun! jis kal mean yah purush man mean sthit samhpoorn kamanaoan ko bhalibhaanti thyag deta hai[14] aur athma se athma mean hi santusht rahata hai, us kal mean vah sthitaprajn kaha jata hai. samhbanhdh– ab do shlokoan mean sthitaprajn kaise bolata hai is doosare prashhn ka uttar diya jata hai– du:khoan ki prapti hone par jisake man mean udveg nahian hota, sukhoan ki prapti mean jo sarvatha ni:shprih hai tatha jisake rag, bhay aur krodh nasht ho gaye haian,[15] aisa muni sthir buddhi kaha jata hai. jo purush sarvatr shneharahit hua us-us shubh ya ashubh vashtu ko prapt hokar n prasanhn hota hai aur n dvesh karata hai[16] usaki buddhi sthir hai. samhbanhdh– ab bhagavan 'vah kaise baithata hai'? is tisare prashhn ka uttar dete haian– kachhua sab or se apane aangoan ko jaise samet leta hai, vaise hi jab yah purush indriyoan ko sab prakar se hata leta hai, tab usaki buddhi sthir hai (aisa samajhana chahiye). samhbanhdh– poorv shlok mean tisare prashhn ka uttar dete hue sthitaprajn ke baithane ka prakar batalakar ab usamean hone vali shankaoan ka samadhan karane ke liye anhy prakar se kiye jane vale indriy sanyam ki apeksha sthitaprajn ke indriy sanyam ki vilakshanata dikhalate haian – inhdriyoan dvara vishayoan ko grahan n karane vale purush ke bhi keval vishay to nivritt ho jate haian, parantu unamean rahane vali asakti nivritt nahian hoti. is sthitaprajn purush ki to asakti bhi paramathma ka sakshathkar karake nivritt ho jati hai[17] samhbanhdh– asakti ka nash aur indriy sanyam nahian hone se khya hani hai? is par kahate haian– he arjun! asakti ka nash n hone ke karan ye pramanthan shvabhav vali indriyaan yathn karate hue buddhiman purush ke man ko bhi balathkar se har leti haian.[18]
isaliye sadhak ko chahiye ki vah un samhpoorn indriyoan ko vash mean karake samahit chitt hua mere parayan hokar dhhyan mean baithe; khyoanki jis purush ki indriyaan vash mean hoti hai usi ki buddhi sthir ho jati hai. samhbanhdh– uparyukt prakar se manasahit indriyoan ko vash mean n karane se aur bhagavathparayan n hone se khya hani hai? yah bat ab do shhlokoan mean batalayi jati haian– vishayoan ka chinhtan karane vale purush ki un vishayoan mean asakti ho jati hai, asakti se un vishayoan ki kamana uthpanhn hoti hai aur kamana mean vighhn p dane se krodh uthpanhn hota hai. krodh se athyanht moodhabhav uthpanhn ho jata hai, moodhabhav se shmriti mean bhram ho jata hai, shmriti mean bhram ho jane se buddhi arthat jnanashakti ka nash ho jata hai aur buddhi ka nash ho jane se yah purush apani sthiti se gir jata hai. samhbanhdh– is prakar man sahit indriyoan ko vash mean n karane vale manushhy ke patan ka kram batalakar ab bhagavan sthitaprajn yogi kaise chalata hai is chauthe prashhn ka uttar aramhbh karate hue pahale do shhlokoan mean jisake man aur indriyaan vash mean hote haian, aise sadhak dvara vishayoan mean vicharan kiye jane ka prakar aur usaka phal batalate haian– parantu apane adhin kiye hue anht:karan vala sadhak apane vash mean ki huee ragadvesh se rahit indriyoan dvara[19] vishayoan mean vicharan karata hua[20] anht:karan ki prasanhnata ko[21] prapht hota hai.
anht:karan ki prasanhnata hone par isake samhpoorn du:khoan ka abhav ho jata hai aur us prasanhn chitt vale karmayogi ki buddhi shighr hi sab or se hatakar ek paramathma mean hi bhali-bhaanti sthir ho jati hai. samhbanhdh– is prakar man aur indriyoan ko vash mean karake anasakt bhav se indriyoan dvara vhyavahar karane vale sadhak ko sukh, shanti aur sthitaprajn avashtha prapt hone ki bat kahakar ab do shlokoan dvara isase viparit jisake man indriy jite hue nahian haian, aise vishayasakt manushhy mean sukh shanti ka abhav dikhalakar vishayoan ke sang se usaki buddhi ke vichalit ho jane ka prakar batalate haian– n jite hue man aur indriyoan vale purush mean nishchayatmika buddhi nahian hoti aur us ayukt manushhy ke anht:karan mean bhavana bhi nahian hoti tatha bhavanahin manushhy ko shanti nahian milati[22] aur shantirahit manushhy ko sukh kaise mil sakata hai? khyoanki jaise jal mean chalane vali nav ko vayu har leti hai, vaise hi vishayoan mean vicharati huee indriyoan mean se man jis indriy ke sath rahata hai, vah ek hi indriy is ayukt purush ki buddhi ko har leti hai.[23] isiliye he mahabaho! jis purush ki indriyaan indriyoan ke vishayoan se sab prakar nigrah ki huee haian,[24] usi ki buddhi sthir hai. samhpoorn praniyoan ke liye jo ratri ke saman hai, us nithy jnanashvaroop paramananhd ki prapti mean sthitaprajn yogi jagata hai[25] aur jis nashavan saansarik sukh ki prapti mean sab prani jagate haian, paramathma ke tatthv ko janane vale muni ke liye vah ratri ke saman hai.[26][27]
jaise nana nadiyoan ke jal sab or se paripoorn, achal pratishtha vale samudr mean usako vichalit n karate hue hi sama jate haian, vaise hi sab bhog jis sthitaprajn purush mean kisi prakar ka vikar uthpanhn kiye bina hi sama jate haian,[28] vahi purush param shanti ko prapht hota hai, bhogoan ko chahane vala nahian. samhbanhdh– sthitaprajn kaise chalata hai? arjun ka yah chautha prashhn paramathma ko prapt hue purush ke vishay mean hi tha; kiantu yah prashhn acharan vishayak hone ke karan usake uttar mean chauansathavean shhlok se yahaan tak kis prakar acharan karane vala manushhy shighr sthitaprajn ban sakata hai, kaun nahian ban sakata aur jab manushhy sthitaprajn ho jata hai us samay usaki kaisi sthiti hoti hai– ye sab batean batalayi gayian. ab us chauthe prashhn ka shpasht uttar dete hue sthitaprajn purush ke acharan ka prakar batalate haian– jo purush samhpoorn kamanaoan ko thyagakar mamatarahit, ahankararahit aur shpriharahit hua vicharata hai,[29] vahi shanti ko prapt hota hai arthat vah shanti ko prapt hai. samhbanhdh– is prakar arjun ke charoan prashhnoan ka uttar dene ke ananhtar ab sthitaprajn purush ki sthiti ka mahatthv batalate hue is adhhyay ka upasanhar karate haian– he arjun! yah brahm ko prapht hue purush ki sthiti hai; isako prapht hokar yogi kabhi mohit nahian hota[30] aur anhtakal mean bhi is brahmi sthiti mean sthit hokar brahmananhd ko prapht ho jata hai.[31]
tika tippani v sandarbh
- ↑ 1.0 1.1 mahabharat bhishm parv adhyay 26 shlok 31-40
- ↑ is shhlok mean buddhi ke sath esha aur imam- ye do visheshan dekar yah bat dikhalayi gayi hai ki is adhhyay ke 38vean shhlok mean kahi huee samathv buddhi saankhhyayog ke anusar 11vean shlok se lekar 30vean shlok tak kahi gayi, usi ko ab karmayog ke anusar kahana aramhbh karate haian.
- ↑ bhav yah hai ki nishhkam bhav ka parinam sansar se uddhar karana hai. atev vah apane parinam ko siddh kiye bina n to nasht hota hai aur n usaka koee doosara phal hi ho sakata hai, anht mean sadhak ko poorn nishhkam banakar usaka uddhar kar hi deta hai.
- ↑ aprapht vashtu ki prapti ko yog kahate hai aur prapt vashtu ki raksha ka nam kshem hai; saansarik bhogoan ki kamana ka thyag kar dene ke bad bhi sharir nirvah ke liye manushhy ki yogakshem mean vasana raha karati hai; atev us vasana ka bhi sarvatha thyag karane ke liye yahaan arjun ko niryogakshhom hone ko kaha gaya hai.
- ↑ is drishhtanht ka abhipray yah hai ki jis manushhy ko amrit ke saman shvadu aur gunakari athah jal se bhara hua jalashay mil jata hai, usako jaise jal ke liye (vapi-koop-tadagadi) chhote-chhote jalashayoan se koee prayojan nahian rahata, vaise hi jisako paramananhd ke samudr poornabrahm paramathma ki prapti ho jati hai, usako ananhd ki prapti ke liye vedokt karmoan ke phalaroop bhogoan se kuchh bhi prayojan nahian rahata. vah sarvatha poornakam aur nithyavript ho jata hai.
- ↑ jaise sarakar ke dvara logoan ko athmaraksha ke liye ya praja ki raksha ke liye apane pas nana prakar ke shastr rakhane aur unake prayog karane ka adhikar diya jata hai aur usi samay unake prayog ke niyam bhi unako batala diye jate haian, usake bad yadi koee manushhy us adhikar ka durupayog karata hai to use danhd diya jata hai aur usaka adhikar bhi chhin liya jata hai, vaise hi jiv ko janhm–mrithyu roop sansar banhdhan se mukt hone ke liye aur doosaroan ka hit karane ke liye man, buddhi aur inhdriyoan ke sahit yah manushhy sharir dekar isake dvara navin karm karane ka adhikar diya gaya hai. at: jo is adhikar ka sadupayog karata hai, vah to karmabanhdhan se chhootakar paramapad ko prapt ho jata hai aur jo sadupayog karata hai, vah danhd ka bhagi hota hai tatha usase yah adhikar chhin liya jata hai arthat use pun: sookar-kookaradi yoniyoan mean dhakel diya jata hai. is rahashy ko samajhakar manushhy ko is adhikar ka sadupayog karana chahiye.
- ↑ manushhy karmoan ka phal prapt karane mean kabhi kisi prakar bhi shvatanhtr nahian hai. usake kaun se karm ka khya phal hoga aur vah phal usako kis prakar prapht hoga– isaka n to usako kuchh pata hai aur n vah apane ichhchhanusar samay par use prapt kar sakata hai athava n usase bach hi sakata hai. manushhy chahata kuchh aur hai aur hota kuchh aur hi hai.
- ↑ man, buddhi aur indriyoan dvara kiye hue shastravihit karmoan mean aur unake phal mean mamata, asakti, vasana, asha, shpriha aur kamana karana hi karmaphal ka hetu banana hai; khyoanki jo manushhy uparyukt prakar se karmoan mean aur unake phal mean asakt hota hai, usi ko un karmoan ka phal milata hai.
- ↑ yog mean sthit hokar karm karane ke liye kahakar bhagavan ne yah bhav dikhalaya hai ki keval siddhi aur asiddhi mean hi samathv rakhane se kam nahian chalega, balki prathyek kriya ke karate samay bhi tumako kisi bhi padarth mean, karm mean, ya usake phal mean athava kisi bhi prani mean vishamabhav n rakhakar nithy samabhav mean sthir rahana chahiye.
- ↑ jisamean mamata, asakti aur kamana ka thyag karake samabuddhipoorvak kartavhy karm ka anushthan kiya jata hai, us karmayog ka vachak yahaan buddhiyogat pad hai; khyoanki unachalisavean shlok mean yoge tvimaan shrrinu arthat ab tum mujhase is buddhi ko yog mean suno, yah kahakar bhagavan ne karmayog ka varnan aramhbh kiya hai. isake siva is shhlok mean phal chahane valoan ko kripan batalaya gaya hai aur agale shhlok mean buddhiyukt purush ki prashansa karake arjun ko karmayog ke liye ajna di gee hai aur yah kaha gaya hai ki buddhiyukt manushhy karmaphal ka thyag karake anamay pad ko prapht ho jata hai ([[gita 2:51); is karan bhi yahaan buddhiyogath pad ka arth karmayog hi hai.
- ↑ janhm-janhmanhtarh mean aur is janhm mean kiye hue jitane bhi punhyakarm aur papakarm sanshkar roop se anht:karan mean sanchit rahate hai, un samasht karmoan ko samabuddhi se yukt karmayogi isi lok mean thyag deta hai– arthat is vartaman janhm mean hi vah un samasht karmoan se mukt ho jata hai. unaka un karmoan se kuchh bhi samhbanhdh nahian rahata, isaliye usake karm punarjanhm roop phal nahian de sakate.
- ↑ mahabharat bhishm parv adhyay 26 shlok 41-51
- ↑ is lok aur paralok ke jitane bhi bhogaishhvaryadi aj tak dekhane, sunane aur anubhav mean a chuke haian, unaka nam shrut hai aur bhavishhy mean jo dekhe, sune aur anubhav kiye ja sakate haian, unhhe shrotavhy kahate hai. un sabako du:kh ke hetu aur anithy samajhakar jo asakti ka sarvatha abhav ho jana hai, yahi unase vairaghy ko prapht hona hai.
- ↑ sharir, shtri, putr, dhan, man, pratishtha adi anukool padarthoan ke bane rahane ki aur pratikool padarthoan ke nasht ho jane ki jo rag dveshajanit sookshhm kamana hai, jisaka shvaroop vikasit nahian hota, use vasana kahate haian. kisi anukool vashtu ke abhav ka bodh hone par jo chitt mean aisa bhav hota hai ki amuk vashtu ki avashhyakata hai, usake bina kam nahian chalega– is apeksha roop kamana ka nam shpriha hai. yah kamana ka vasana ki apeksha vikasit roop hai. jis anukool vashtu ka abhav hota hai, usake milane ki aur pratikool ke vinash ki ya n milane ki prakat kamana ka ichhchha hai. yah kamana ka poorn vikasit roop hai aur shtri, putr, dhan adi padarth yathesht prapt rahate hue bhi jo unake adhikadhik badhane ki ichhchha hai, usako trishhna kahate haian. yah kamana ka bahut shthool roop hai. in sabaka sarvatha thyag kar dena hi samasht kamanaoan ka bhalibhaanti thyag karana hai.
- ↑ isase sthirabuddhi yogi ke anht:karan aur vani mean asakti, bhay aur krodh ka sarvatha abhav dikhalaya gaya hai. abhipray yah hai ki kisi bhi sthiti mean kisi bhi ghatana se usake anht:karan mean n to kisi prakar ki asakti uthpanhn ho sakati hai, n kisi prakar ka jara bhi bhay ho sakata hai aur n krodh hi ho sakata hai. is karan usaki vani bhi asakti, bhay aur krodh ke bhavoan se rahit, shanht aur saral hoti hai.
- ↑ isase yah bhav dikhalaya gaya hai ki uparyukt shubhashubh vashtuoan mean se kisi bhi shubh arthat anukool vashtu ka sanyog hone par sthir buddhi yogoan ke anht:karan mean kichiantamatr bhi harsh ka vikar nahian hota (gita 5:20). is karan usaki vani bhi harsh ke vikar se sarvatha shoonhy hoti hai, vh kisi bhi anukool vashtu ya prani ki harshagarbhit shtuti nahian karata. evan sthir buddhi yogi ka athyanht pratikool vashtu ke sath sanyog hone par bhi usake anht:karan mean kianchitamatr bhi dvesh bhav nahian uthpanhn hota. usaka anht:karan harek vashtu ki prapti mean sam, shanht aur nirvikar rahata hai (gita 5:20). is karan vah kisi bhi pratikool vashtu ya prani ki dveshapoorn ninhda nahian karata.
- ↑ paramathma ek aisi adbhut, alaukik, dvivhy akarshak vashtu hai jisake prapht hone par itani talhlinata, mughdhata aur tanhmayata hoti hai ki apana sara apa hi mit jata hai; phir kisi doosari vashtu ka chinhtan kaun kare? isiliye paramathma ke sakshathkar se asakti ke sarvatha nivrit hone ki bat kahi gayi hai.
- ↑ mahabharat bhishm parv adhyay 26 shlok 52-60
- ↑ unsathavean shhlok mean to ragadvesh ka athyanht abhav bataya gaya hai aur vahaan rag-dvesh rahit indriyoan dvara vishay se van ki bat kahakar rag-dvesh ke sarvatha abhav ka sadhana batayi gayi hai. tisare adhhyay ke chalisavean shhlok mean indriyaan, man aur buddhi– in tinoan ko hi kam ka adhishthan bataya hai. isase yah siddh hota hai ki indriyoan mean rag-dvesh n rahane par bhi man ya buddhi mean sookshhm roop se rag-dvesh rah sakate haian; parantu unsathavean shhlok mean ashy pad ka prayog karake sthir buddhi purush mean rag-dvesh ka sarvatha abhav bataya gaya hai. vahaan keval indriyoan mean hi rag-dvesh ke abhav ki bat nahian hai.
- ↑ yadyapi bahy vishayoan ka thyag bhi bhagavan ki prapti mean sahayak hai, parantu jab tak indriyoan ka sayanm aur rag-dvesh ka thyag n ho, tab tak keval bahy vishayoan ke thyag se vishayoan ki poorn nivritti nahian ho sakati aur n koee siddhi hi prapt hoti hai tatha aisi bat bhi nahian hai ki bahy vishay ka thyag kiye bina indriy sanyam ho hi nahian sakata; khyoanki bhagavan ki pooja, seva, jap aur vivek vairaghy adi doosare upayoan se sahaj hi indriy sanyam ho sakata hai.
isi prakar indriy sanyam bhi bhagavataprapti mean sahayak hai; parantu indriyoan ke rag-dvesh ka thyag hue bina keval indriy sanyam se vishayoan ki poornataya nivritti hokar vashtav mean paramathma ki prapti nahian hoti aur aisi bat bhi nahian hai ki bahy vishay thyag tatha indriy sanyam hue bina indriyoan ke rag-dvesh ka thyag ho hi n sakata ho. satsang, shvadhhyay aur vichar dvara saansarik bhogoan ki anithyata ka bhan hone se tatha eeshvar ki kripa aur bhajan dhhyan adi se jisaki indriyoan ke rag-dvesh ka nash ho gaya hai, usake liye bahy vishayoan ka thyag aur indriy sanyam anayas apane ap ho jata hai. jisaka indriyoan ke vishayoan mean rag-dvesh nahian haian, vah purush yadi bahy roop se vishayoan ka thyag n kare to vishayoan mean vicharan karata hua hi paramathma ko prapt kar sakata hai; isaliye indriyoan ka rag-dvesh se rahit hona hi mukhhy hai. - ↑ vash mean ki huee indriyoan dvara rag dvesh ke vhyavahar karane se sadhak ka anht:karan shuddh aur shvachhchh ho jata hai, is karan usamean adhhyatmik sukh aur shanti ka anubhav hota hai (gita 18:37); us sukh aur shanti ko prasanhnata kahate haian.
- ↑ isase yah dikhalaya gaya hai ki param ananhd aur shanti ke samudr paramathma ka chinhtan n hone ke karan ayukt manushhy ka chitt niranhtar vikshiant rahata haian; usamean rag dvesh, kam, krodh aur lobh eershhya adi ke karan har samay jalan aur vhyakulata bani rahati hai. atev usako shanti nahian milati.
- ↑ yahaan nauka ke shthan mean vriddhi hai, vayu ke shthan mean jisake sath man rahata hai, vah indriy hai, jalashay ke shthan mean sansar roop samudr hai aur jal ke shthan mean shabhdadi samasht vishayoan ka samuday hai. jal mean apane ganhtavhy shthan ki or jati huee nauka ko prabal vayu do prakar se vichalit karati hai– ya to use pathabhrasht karake jal ki bhishan tarango mean bhatakati hai ya agadh jal mean dubo deti hai; isi prakar jisake man indriy vash mean nahian haian, aisa manushhy yadi apani buddhi ko paramathma ke shvaroop mean nishchal karana chahata hai to bhi usaki indriyaan usake man ko akarshit karake usaki buddhi ko do prakar se vichalit karati hai. indriyoan ka buddhi roop nauka ko paramathma se hatakar nana prakar ke bhogoan ki prapti ka upay sochane mean laga dena, use bhishan tarangoan mean bhatakana hai aur papoan mean pravritt karake usaka adh:patan kara dena, use dubo dena hai; parantu jisake man aur indriy vash mean rahate haian usaki buddhi ko ve vichalit nahian karate, varan buddhi roop nauka ko paramathma ke pas pahuanchane mean sahayata karate haian. chauansathavean aur paiansathavean shhlok mean yahi bat kahi gayi hai.
- ↑ shrotradi samasht indriyoan ke jitane bhi shabhdadi vishay haian, un vishayoan mean bina kisi rukavat ke pravritt ho jana indriyoan ka shvabhav hai; khyoanki anadikal se jiv in indriyoan ke dvara vishayoan ko bhogata aya hai, is karan indriyoan ki unamean asakti ho gayi hai. indriyoan ki is shvabhavik pravritti ko sarvatha rok dena, unake vishayalolup shvabhav ko parivartit kar dena, unamean vishayasakti ka abhav kar dena aur man buddhi ko vichalit karane ki shakti n rahane dena– yahi unako unake vishayoan se sarvatha nigrihit kar lena hai. is prakar jisaki indriyaan vash mean huee hoti haian, vah purush jab dhhyanakal mean indriyoan ki kriyaoan ka thyag kar deta hai, us samay usaki koee bhi indriy n to kisi bhi vishay ko grahan kar sakati hai aur n apani sookshhm vrittiyoan dvara man mean vikshep hi uthpanhn kar sakati hai. us samay ve man mean tadroop si ho jati hai aur vhyuththanakal mean jab vah dekhana sunana adi indriyoan ki kriya karata rahata hai, us samay ve bina asakti ke niyamit roop se yathayoghy shabhdadi vishayoan ka grahan karati haian. kisi bhi vishay mean usake man ko akarshit nahian kar sakati varan man ka anusaran karati haian. sthitaprajn purush lokasangrah ke liye jis indriy ke dvara jitane samay tak jis shastr samhmat vishay ka grahan karana uchit samajhata hai, vahi indriy utane hi samay tak usi vishay ka anasakt bhav se grahan karati hai; usake viparit koee bhi indriy kisi bhi vishay ko grahan nahian kar sakati. is prakar jo indriyoan par poorn adhipathy kar lena hai, unaki shvatanhtrata ko sarvatha nasht karake unako apane anukool bana lena hai– yahi indriyoan ke vishayoan se indriyoan ko sab prakar se nigrihit kar lena hai.
- ↑ jaise prakash se poorn din ko ulhloo apane netradosh se anhdhakaramay dekhata hai, vaise hi anadi siddh ajnan ke parade se anht:karan roop netroan ki vivek vijnan roop prakashan shakti ke avrit rahane ke karan aviveki manushhy shvayan prakash nithyabodh paramananhdamay paramathma ko nahian dekh pate. us paramathma ki prapti roop soory ke prakashit hone se jo param shanti aur nithy ananhd ka prathyaksh anubhav hota hai, vah vashtav mean din ki bhaanti prakashamay hai, to bhi paramathma ke gun, prabhav, rahashy aur tatthv ko n janane vale ajnaniyoan ke liye ratri ke saman hai. usi mean sthitaprajn purush ka jo us sachchidanandadhan paramathma ke shvaroop ko prathyaksh karake niranhtar sthir rahana hai, yahi usaka us samhpoorn praniyoan ki ratri mean jagana hai.
- ↑ jaise shvaphn se jage hue manushhy ka shvaphn ke jagat se kuchh bhi samhbanhdh nahian rahata, vaise hi paramathma tatthv ko janane vale jnani ke anubhav mean ek sachchidananhdadhan paramathma se bhinhn kisi bhi vashtu ki satta nahian rahati. vah jnani is drishhy jagat ke shthan mean ise adhishthan roop paramathmatatthv ko hi dekhata hai, atev usake liye samasht saansarik bhog aur vishayananhd ratri ke saman hai.
- ↑ mahabharat bhishm parv adhyay 26 shlok 61-69
- ↑ kisi bhi j d vashtu ki upama dekar sthitaprajn purush ki vashtavik sthiti ka poornataya varnan karana samhbhav nahian hai, tathapi upama dvara us sthiti ke kisi aansh ka lakshhy karaya ja sakata hai. at: samudr ki upama se yah bhav samajhana chahiye ki jis prakar samudr apooryaman yani athah jal se paripoorn ho raha hai, vaise hi sthitaprajn ananht ananhd se paripoorn hai; jaise samudr ko jal ki avashhyakata nahian hai, vaise hi sthitaprajn purush ko bhi kisi saansarik sukh bhog ki tanik matr bhi avashhyakata nahian hai, vah sarvatha aptakam hai. jis prakar samudr ki sthiti achal hai, bhari-se-bhari aandhi toophan ane par ya nana prakar se nadiyoan ke jalapravah usamean pravisht hone par bhi vah apani sthiti se vichalit nahian hota, maryada ka thyag nahian karata, usi prakar paramathma ke shvaroop mean sthit yogi ki sthhiati bhi sarvatha achal hoti hai, b de-se-b de saansarik sukh du:khoan ka sanyog viyog hone par bhi usaki sthiti mean jara bhi anhtar nahian p data; vah sachchidananhdadhan paramathma mean nithy niranhtar atal aur ekaras sthit rahata hai.
- ↑ man, buddhi aur indriyoan ke sahit sharir mean jo sadharan ajnani manushhyoan ka athmabhiman rahata hai, jisake karan ve sharir ko hi apana shvaroop manate haian, apane sharir se bhinhn nahian samajhate, us dehabhiman ka nam ahankar hai; usase sarvatha rahit ho jana hi ahankararahit ho jana hai. man, buddhi aur indriyoan ke sahit sharir ko, usake sath samhbanhdh rakhane vale shtri, putr, bhaee aur banhdhu banhdhavoan ko tatha grih, dhan, aishvary adi padarthoan ko, apane dvara kiye jane vale karmoan ko aur un karmoan ke phalaroop samasht bhogoan ko sadharan manushhy apana samajhate haian; isi bhav ka nam mamata hai aur isase sarvatha rahit ho jana hi mamata rahit ho jana hai. kisi anukool vashtu ka abhav hone par man mean aisa bhav hota hai ki amuk vashtu ki avashhyakata hai, usake bina kam n chalega, is apeksha ka nam shpriha hai aur isase sarvatha rahit ho jana hi shpriharahit hona hai. ahankar, mamata, aur shpriha– in tinoan se uparyukt prakar se rahit hokar apane varn, ashram, prakriti aur paristhiti ke anusar keval lokasangrah ke liye indriyoan ke vishayoan mean vicharana arthat dekhana sunana, khana pina, sona jagana adi samasht shashtravihit cheshta karana hi samasht kamanaoan ka thyag karake ahankar, mamata aur shpriha se rahit hokar vicharana hai.
- ↑ arjun ke poochhane par pachapanavean shhlok se yahaan tak sthitaprajn purush ki jis sthiti ka jagah-jagah varnan kiya gaya hai, usamean sarvatha nirvikar aur nishchalabhav se nithy niranhtar nimaghn rahana hi us sthiti ko prapt hona hai. eeshvar khya hai? sansar khya hai? maya khya hai? inaka parashpar samhbanhdh khya hai? maian kaun hooan? kahaan se aya hooan? mera khya kartavhy hai? aur khya kar raha hooan?– adi vishayoan ka yatharth jnan n hona hi moh hai, yah moh jiv ko anadikal se hai, isi karan yah is sansarachakr mean ghoom raha hai. uparyukt brahyi sthiti ko prapht purush ka yah anadi siddh moh samool nasht ho jata hai, atev phir usaki uthpatti nahian hoti.
- ↑ mahabharat bhishm parv adhyay 26 shlok 70-72
sambandhit lekh
mahabharat bhishm parv mean ullekhit kathaean
jambookhandavinirman parv
kurukshetr mean ubhay paksh ke sainikoan ki sthiti
| kaurav-paandav dvara yuddh ke niyamoan ka nirman
| vedavyas dvara sanjay ko divy drishti ka dan
| vedavyas dvara bhayasoochak utpatoan ka varnan
| vedavyas dvara amangalasoochak utpatoan ka varnan
| vedavyas dvara vijayasoochak lakshanoan ka varnan
| sanjay dvara dhritarashtr se bhoomi ke mahattv ka varnan
| panchamahabhootoan dvara sudarshan dvip ka sankshipt varnan
| sudarshan dvip ke varsh tatha shashakriti adi ka varnan
| uttar kuru, bhadrashvavarsh tatha malyavan ka varnan
| ramanak, hiranyak, shriangavan parvat tatha airavatavarsh ka varnan
| bharatavarsh ki nadiyoan tatha deshoan ka varnan
| bharatavarsh ke janapadoan ke nam tatha bhoomi ka mahattv
| yugoan ke anusar manushyoan ki ayu tatha gunoan ka niroopan
bhoomi parv
sanjay dvara shakadvip ka varnan
| kush, krauanch tatha pushkar adi dvipoan ka varnan
| rahoo, soory evan chandrama ke praman ka varnan
shrimadbhagavadgita parv
sanjay ka dhritarashtr ko bhishm ki mrityu ka samachar sunana
| bhishm ke mare jane par dhritarashtr ka vilap
| dhritarashtr ka sanjay se bhishmavadh ghatanakram janane hetu prashn karana
| sanjay dvara yuddh ke vrittant ka varnan arambh karana
| duryodhan ki sena ka varnan
| kauravoan ke vyooh, vahan aur dhvaj adi ka varnan
| kaurav sena ka kolahal tatha bhishm ke rakshakoan ka varnan
| arjun dvara vajravyooh ki rachana
| bhimasen ki adhyakshata mean paandav sena ka age badhana
| kaurav-paandav senaoan ki sthiti
| yudhishthir ka vishad aur arjun ka unhean ashvasan
| yudhishthir ki ranayatra
| arjun dvara devi durga ki stuti
| arjun ko devi durga se var ki prapti
| sainikoan ke harsh tatha utsah vishayak dhritarashtr aur sanjay ka sanvad
| kaurav-paandav sena ke pradhan viroan tatha shankhadhvani ka varnan
| svajanavadh ke pap se bhayabhit arjun ka vishad
| krishn dvara arjun ka utsahavardhan evan saankhyayog ki mahima ka pratipadan
| krishn dvara karmayog evan sthitaprajn ki sthiti aur mahima ka pratipadan
| kartavyakarm ki avashyakata ka pratipadan evan svadharmapalan ki mahima ka varnan
| kamanirodh ke upay ka varnan
| nishkam karmayog tatha yogi mahatma purushoan ke acharan evan mahima ka varnan
| vividh yajnoan tatha jnan ki mahima ka varnan
| saankhyayog, nishkam karmayog, jnanayog evan dhyanayog ka varnan
| nishkam karmayog ka pratipadan aur atmoddhar ke lie prerana
| dhyanayog evan yogabhrasht ki gati ka varnan
| jnan-vijnan evan bhagavan ki vyapakata ka varnan
| krishn ka arjun se bhagavan ko janane aur n janane valoan ki mahima ka varnan
| brahm, adhyatm tatha karmadi vishayak arjun ke sat prashn aur unaka uttar
| krishn dvara bhaktiyog tatha shukl aur krishn margoan ka pratipadan
| jnan vijnan sahit jagat ki utpatti ka varnan
| prabhavasahit bhagavan ke svaroop ka varnan
| asuri aur daivi sampada valoan ka varnan
| sakam aur nishkam upasana ka varnan
| bhagavadbhakti ki mahima ka varnan
| krishn dvara arjun se sharanagati bhakti ke mahattv ka varnan
| krishn dvara apani vibhooti aur yogashakti ka varnan
| krishn dvara prabhavasahit bhaktiyog ka kathan
| krishn dvara apani vibhootiyoan aur yogashakti ka pun: varnan
| arjun dvara krishn se vishvaroop ka darshan karane ki prarthana
| krishn aur sanjay dvara vishvaroop ka varnan
| arjun dvara krishn ke vishvaroop ka dekha jana
| arjun dvara krishn ki stuti aur prarthana
| krishn ke vishvaroop aur chaturbhujaroop ke darshan ki mahima ka kathan
| sakar aur nirakar upasakoan ki uttamata ka nirnay
| bhagavatprapti vale purushoan ke lakshanoan ka varnan
| jnan sahit kshetr-kshetrajn ka varnan
| prakriti aur purush ka varnan
| jnan ki mahima aur prakriti-purush se jagat ki utpatti ka varnan
| sattv, raj aur tam gunoan ka varnan
| bhagavatprapti ke upay tatha gunatit purushoan ke lakshanoan ka varnan
| sansaravriksh aur bhagavatprapti ke upay ka varnan
| prabhav sahit parameshvar ke svaroop aur purushottam ke tattv ka varnan
| daivi aur asuri sampada ka phalasahit varnan
| shastr ke anukool acharan karane ke lie prerana
| shraddha aur shastr viparit ghor tap karane valoan ka varnan
| ahar, yajn, tap aur dan ke bhed ki vyakhya
| om, tath aur sath ke prayog ki vyakhya
| tyag aur saankhyasiddhant ka varnan
| bhaktisahit nishkam karmayog ka varnan
| phal sahit varn-dharm ka varnan
| upasana sahit jnananishtha ka varnan
| bhaktipradhan karmayog ki mahima ka varnan
| gita ke mahatmy ka varnan
bhishmavadh parv
yudhishthir ka bhishm, dron adi se anumati lekar yuddh hetu taiyar hona
| kaurav-paandavoan ke pratham din ke yuddh ka prarambh
| ubhay paksh ke sainikoan ka dvandv yuddh
| kaurav-paandav sena ka ghamasan yuddh
| bhishm ke sath abhimanyu ka bhayankar yuddh
| shaly dvara uttarakumar ka vadh aur shvet ka parakram
| virat ke putr shvet ka mahaparakram
| bhishm dvara shvet ka vadh
| bhishm ka prachand parakram tatha pratham din ke yuddh ki samapti
| yudhishthir ki chianta aur shrikrishn dvara unako ashvasan
| dhrishtadyumn ka utsah aur krauancharun vyooh ki rachana
| kaurav sena ki vyooh rachana
| kaurav-paandav sena mean shankhadhvani aur sianhanad
| bhishm aur arjun ka yuddh
| dhrishtadyumn aur dronachary ka yuddh
| bhimasen ka kaliangoan aur nishadoan se yuddh
| bhimasen dvara shakradev aur bhanuman ka vadh
| bhimasen dvara kee gajarajoan aur ketuman ka vadh
| bhimasen dvara kaurav sena ke asankhy sainikoan ka vadh
| abhimanyu aur arjun ka parakram tatha doosare din ke yuddh ki samapti
| kaurav-paandavoan ki vyooh rachana
| ubhay paksh ki senaoan ka ghamasan yuddh
| paandav viroan ka parakram aur kaurav sena mean bhagad d
| duryodhan aur bhishm ka sanvad
| bhishm ka parakram
| krishn ka bhishm ko marane ke lie udyat hona
| arjun dvara kaurav sena ki parajay aur tisare din ke yuddh ki samapti
| kaurav-paandav senaoan ka vyooh nirman
| bhishm aur arjun ka dvairath yuddh
| abhimanyu ka parakram
| dhrishtadyumn dvara shal ke putr ka vadh
| dhrishtadyumn aur shaly adi donoan paksh ke viroan ka yuddh
| bhimasen dvara gajasena ka sanhar
| bhimasen ka parakram
| satyaki aur bhoorishrava ki muthabhe d
| bhimasen aur ghatotkach ka parakram
| kauravoan ki parajay tatha chauthe din ke yuddh ki samapti
| dhritarashtr-sanjay prasang mean duryodhan ka bhishm se paandavoan ki vijay ka karan poochhana
| bhishm ka brahma dvara ki huee bhagavat-stuti ka kathan
| narayanavatar shrikrishn evan naravatar arjun ki mahima ka pratipadan
| bhagavan shrikrishn ki mahima
| brahmabhootastotr tatha shrikrishn aur arjun ki mahatta
| kauravoan dvara makaravyooh tatha paandavoan dvara shyenavyooh ka nirman
| bhishm aur bhimasen ka ghamasan yuddh
| bhishm, arjun adi yoddhaoan ka ghamasan yuddh
| kaurav-paandav senaoan ka paraspar ghor yuddh
| kaurav-paandav yoddhaoan ka dvandv yuddh
| bhoorishrava dvara satyaki ke das putroan ka vadh
| arjun ka parakram tatha paanchavean din ke yuddh ki samapti
| paandavoan dvara makaravyooh tatha kauravoan dvara krauanchavyooh ka nirman
| dhritarashtr ki chinta
| bhimasen, dhrishtadyumn tatha dronachary ka parakram
| ubhay paksh ki senaoan ka sankul yuddh
| bhimasen ke dvara duryodhan ki parajay
| abhimanyu adi ka dhritarashtraputroan ke sath yuddh tatha chhathe din ke yuddh ki samapti
| bhishm dvara duryodhan ko ashvasan
| kaurav-paandav senaoan ka mandal aur vajravyooh banakar bhishan sangharsh
| shrikrishn aur arjun se darakar kaurav sena mean bhagad d
| dronachary aur virat ka yuddh tatha virataputr shankh ka vadh
| shikhandi aur ashvatthama ka yuddh
| satyaki dvara alambush ki parajay
| dhrishtadyumn aur duryodhan tatha bhimasen aur kritavarma ka yuddh
| iravan dvara vind-anuvind ki parajay
| bhagadatt dvara ghatotkach ki parajay
| madraraj par nakul aur sahadev ki vijay
| yudhishthir dvara raja shrutayu ki parajay
| mahabharat yuddh mean chekitan aur kripachary ka moorchhit hona
| bhoorishrava se dhrishtaketu tatha abhimanyu se chitrasen adi ki parajay
| susharma adi se arjun ka yuddharambh
| arjun ka parakram aur paandavoan ka bhishm par akraman
| yudhishthir ka shikhandi ko upalambh
| bhimasen ka purusharth
| bhishm aur yudhishthir ka yuddh
| dhrishtadyumn ke sath vind-anuvind ka sangram
| dron adi ka parakram aur satavean din ke yuddh ki samapti
| vyoohabaddh kaurav-paandav senaoan ki ranayatra
| vyoohabaddh kaurav-paandav senaoan ka ghamasan yuddh
| bhishm ka ranabhoomi mean parakram
| bhimasen dvara dhritarashtr ke ath putroan ka vadh
| duryodhan aur bhishm ka yuddh vishayak vartalap
| kaurav-paandav sena ka ghamasan yuddh aur bhayanak janasanhar
| iravan dvara shakuni ke bhaiyoan ka vadh
| alambush dvara iravan ka vadh
| ghatotkach aur duryodhan ka bhayanak yuddh
| ghatotkach ka duryodhan evan dron adi viroan ke sath yuddh
| ghatotkach ki raksha ke lie bhimasen ka agaman
| bhim adi shooraviroan ke sath kauravoan ka yuddh
| duryodhan aur bhimasen tatha ashvatthama aur raja nil ka yuddh
| ghatotkach ki maya se kaurav sena ka palayan
| bhishm ki ajna se bhagadatt ka ghatotkach se yuddh hetu prasthan
| bhagadatt ka ghatotkach, bhimasen aur paandav sena ke sath yuddh
| iravan ke vadh se arjun ka du:khapoorn udgar
| bhimasen dvara dhritarashtr ke nau putroan ka vadh
| abhimanyu aur ambashth ka yuddh
| yuddh ki bhayanak sthiti ka varnan aur athavean din ke yuddh ki samapti
| duryodhan ki shakuni tatha karn adi ke sath paandavoan par vijay hetu mantrana
| duryodhan ka bhishm se paandavoan ka vadh athava karn ko yuddh hetu ajna dene ka anurodh
| bhishm ka duryodhan ko arjun ka parakram batana aur bhayankar yuddh ki pratijna
| duryodhan dvara bhishm ki raksha ki vyavastha
| ubhayapaksh ki senaoan ki vyooh rachana tatha ghamasan yuddh
| vinashasoochak utpatoan ka varnan
| abhimanyu ke parakram se kaurav sena ka yuddhabhoomi se palayan
| abhimanyu tatha draupadi ke putroan ka alambush se ghor yuddh
| abhimanyu dvara alambush ki parajay
| arjun ke sath bhishm ka yuddh
| kripachary, dronachary tatha ashvatthama ke sath satyaki ka yuddh
| dronachary aur susharma ke sath arjun ka yuddh
| bhimasen dvara ranabhoomi mean gajasena ka sanhar
| kaurav-paandav ubhay paksh ki senaoan ka ghamasan yuddh
| raktamayi rananadi ka varnan
| arjun dvara trigartoan ki parajay
| abhimanyu se chitrasen ki parajay
| satyaki aur bhishm ka yuddh
| duryodhan dvara du:shasan ko bhishm ki raksha ka adesh
| shakuni ki ghu dasavar sena ki parajay
| yudhishthir aur nakul-sahadev ke sath shaly ka yuddh
| bhishm dvara parajit paandav sena ka palayan
| bhishm ko marane ke lie krishn ka udyat hona
| arjun dvara udyat hue krishn ko rokana
| navean din ke yuddh ki samapti
| krishn v paandavoan ki gupt mantrana
| krishnasahit paandavoan ka bhishm se unake vadh ka upay poochhana
| ubhayapaksh ki sena ka ran prasthan v dasavean din ke yuddh ka prarambh
| shikhandi ko age kar paandavoan ka bhishm par akraman
| shikhandi evan bhishm ka yuddh
| bhishm-duryodhan sanvad
| bhishm dvara lakhoan paandav sainikoan ka sanhar
| arjun ke protsahan se shikhandi ka bhishm par akraman
| du:shasan ka arjun ke sath ghor yuddh
| kaurav-paandav paksh ke pramukh maharathiyoan ke dvandvayuddh ka varnan
| dronachary ka ashvatthama ko ashubh shakunoan ki soochana dena
| dronachary ka ashvatthama ko dhrishtadyumn se yuddh karane ka adesh
| kaurav paksh ke das maharathiyoan ke sath bhim ka ghor yuddh
| kaurav maharathiyoan ke sath bhim aur arjun ka adbhut purusharth
| bhishm ke adesh se yudhishthir ka un par akraman
| kaurav-paandav sainikoan ka bhishan yuddh
| kaurav-paandav maharathiyoan ke dvandvayuddh ka varnan
| bhishm ka adbhut parakram
| ubhay paksh ki senaoan ka yuddh tatha du:shasan ka parakram
| arjun ke dvara bhishm ka moorchchhit hona
| bhishm dvara paandav sena ka bhishan sanhar
| arjun ka bhishm ko rath se girana
| sharashayya par sthit bhishm ke pas rrishiyoan ka agaman
| bhishm dvara uttarayan ki pratiksha kar pran dharan karana
| bhishm ki mahatta
| arjun dvara bhishm ko takiya dena
| ubhay paksh ki senaoan ka apane shibir mean jana evan krishn-yudhishthir sanvad
| arjun dvara bhishm ki pyas bujhana
| arjun ki prasansha kar bhishm ka duryodhan ko sandhi ke lie samajhana
| bhishm aur karn ka rahasyamay sanvad
varnamala kramanusar lekh khoj