shrimadbhagavadgita tattvavivechani hindi-tika -jayadayal goyandaka
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ashtadash adhyay
uttar- isase yah dikhalaya gaya hai ki vaishy ke svabhav mean tamomishrit rajogun pradhan hota hai, is karan usaki uparyukt karmoan mean svabhavik pravritti ho jati hai. usaka svabhav uparyukt karmoan ke anukool hota hai, atev inake karane mean use kisi prakar ki kathinata nahian maloom hoti hai. prashn- manusmriti mean to uparyukt karmoan ke siva yajn, adhyayan aur dan tatha vyaj lena- ye char karm vaishy ke liye adhik batalaye gaye haian;[1] yahaan unaka varnan kyoan nahian kiya gaya? uttar- yahaan vaishy ke svabhav se vishesh sambandh rakhane vale karmoan ka varnan hai; yajnadi shubhakarm dvijamatr ke karm haian, atah unako unake svabhavik karmoan mean nahian batalaya gaya hai aur vyaj lena vaishy ke karmoan mean any karmoan ki apeksha nicha mana gaya hai, is karan usaki bhi svabhavik karmoan mean ganana nahian ki gayi hai. isake siva sham-damadi aur bhi jo mukti ke sadhan haian, unamean sabaka adhikar hone ke karan ve vaishy ke svadharm se alag nahian haian; kintu unamean vaishy ki svabhavik pravritti nahian hoti, is karan usake svabhavik karmoan mean unaki ganana nahian ki gayi hai. prashn- ‘paricharyatmakamh’ yani sab varnoan ki seva karana kisako kahate haian? uttar- uparyukt dvijati varnoan ki arthath brahman, kshatriy aur vaishyoan ki dasavritti se rahana; unaki ajnaoan ka palan karana; ghar mean jal bhar dena, snan kara dena, unake jivan-nirvah ke karyoan mean suvidha kar dena, dainik kary mean yathayogy sahayata karana, unake pashuoan ka palan karana, unaki vastuoan ko sanbhal kar rakhana, kap de saph karana, kshaurakarm karana adi jitane bhi seva ke kary haian, un sabako karake unako santusht rakhana; athava sabake kam mean ane vali vastuoan ko karigari ke dvara taiyar karake un vastuoan se unaki seva karake apani jivika chalana-ye sab ‘paricharyatmakamh’ yani sab varnoan ki seva karana roop karm ke antargat haian. prashn- yah shoodr bhi svabhavik karm hai, is kathan ka kya bhav hai tatha yahaan ‘api’ pad ka prayog kis liye kiya gaya hai? uttar- shoodr ke svabhav mean rajomishrit tamogun pradhan hota hai, is karan uparyukt seva ke karyoan mean usaki svabhavik pravritti ho jati hai. ye karm usake svabhav ke anukool p date haian, atev inake karane mean use kisi prakar ki kathinata ka bodh nahian hota. yahaan ‘api’ ka prayog karake bhagavanh ne yah bhav dikhalaya hai ki jaise doosare varnoan ke liye unake anuroop any karm svabhavik haian; isi tarah shoodr ke liye bhi sevaroop karm svabhavik hai; sath hi yah bhav bhi dikhalaya hai ki shoodr ka keval ek sevaroop karm hi kartavy hai[2] aur vahi usake liye svabhavik hai, atev usake liye isaka palan karana bahut hi saral hai.[3] |
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tika tippani aur sandarbh
- ↑ pashoonaan rakshanan danamijyadhyayanamev ch. vanikpathan kusidan ch vaishyasy krishimev ch.. (manusmriti 1.90)
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ekamev tu shoodrasy prabhuah karm samadishath. eteshamev varnanaan shushrooshamanasooyaya.. (manusmriti 1. 91)
‘bhagavanh ne shoodr ka keval ek hi karm batalaya hai ki doshadrishti chho dakar poorvokt dvij varn valoan ki seva karana.’ - ↑ ajakal aisi bat kahi jati hai ki varnavibhag uchch varn ke adhikararoodh logoan ki svarthapoorn rachana hai, parantu dhyan dene par pata lagata hai ki samaj-sharir ko suvyavastha ke liye varn dharm bahut hi avashyak hai aur yah manushy ki rachana hai bhi nahian. varnadharm bhagavanh ke dvara rachit hai. svayan bhagavanh ne kaha hai- ‘chaturvanyan maya srishtan gunakarmavibhagashah.’ (4. 13)
‘gun aur karmoan ke vibhag se charoan varn (brahman, kshatriy, vaishy aur shoodr) mere hi dvara rache hue haian. bharat ke divy drishti prapt trikalajn maharshiyoan ne bhagavanh ke dvara nirmit is saty ko pratyaksharoop se prapt kiya aur isi saty par samaj ka nirman karake use suvyavasthit, shanti, shilamay ,sukhi, karmapravan, svarthadrishtishoony kalyanaprad aur surakshit bana diya. samajik suvyavastha ke liye manushyoan ke char vibhag ki sabhi deshoan aur sabhi kaloan mean avashyakata huee hai aur sabhi mean char vibhag rahe aur rahate bhi haian. parantu is rrishiyoan ke desh mean ve jis suvyavasthitaroop se rahe, vaise kahian nahian rahe.’ samaj mean dharm ki sthapana aur raksha ke liye aur samaj-jivan ko sukhi banaye rakhane ke liye, jahaan samaj ki jivan-paddhiti mean koee badha upasthit ho, vahaan prayatn ke dvara us badha ko door karane ke liye, karmapravah ke bhanvar ko mitane ke liye, ulajhanoan ko sulajhane ke liye dharmasankat upasthit hone par samuchit vyavastha dene ke liye parishkrit aur nirmal mastishk ki avashyakata hai. dharm ki aur dharm mean sthit samaj ki bhautik akramanoan se raksha karane ke liye bahubal ki avashyakata hai. mastishk aur bahu ka yathayogy riti se poshan karane ke liye dhan ki aur ann ki avashyakata hai. aur uparyukt karmoan ko yathayogy sampann karane ke liye sharirik parishram ki avashyakata hai. isaliye samaj-sharir ka mastishk brahman hai, bahu kshatriy hai, ooru vaishy hai aur charan shoodr hai. charoan ek hi samaj sharir ke char avashyak aang haian aur ek-doosare ki sahayata par surakshit aur jivit haian. ghrina ya apaman ki to bat hi kya hai, isamean se kisi ki tanik bhi avahelana nahian ki ja sakati. n inamean nich-ooanch ki hi kalpana hai. apane-apane sthan aur kary ke anusar charoan hi b de haian. brahman jnanabal se, kshatriy bahubal se, vaishy dhanabal se aur shoodr janabal ya shramabal se b da hai. aur charoan ki poorn upayogita hai. unaki utpattti bhi ek hi bhagavanh ke sharir se huee hai-brahman ki utpattti bhagavanh ke shrimukh se, kshatriy ki bahu se, vaishy ki ooru se aur shoodr ke charanoan se huee hai. brahmanoasy mukhamasidh bahoo rajanyah kritah. ooru tadasy yadh vaishyah dabhyaan ajayat.. (rrigved san0 10. 90.12)
parantu inaka yah apana-apana bal n to svarthasiddhi ke liye hai aur n kisi doosare ko dabakar svayan ooancha banane ke liye hi hai. samaj sharir ke avashyak aangoan ke roop mean inaka yogyatanusar karmavibhag hai. aur yah hai keval dharm ke palane-palavane ke liye hi. ooanch-nich ka bhav n hokar yathayogy karm– vibhag hone ke karan hi charoan varnoan mean ai shakti-samanjasy rahata hai. koee bhi kisi ki n avahelana kar sakata hai, n kisike nyay adhikar par aghat kar sakata hai. is karmavibhag aur karmadhikar ke sudridh adhar par rachit yah varnadharm aisa suvyayasthit hai ki isamean shakti-samanjasy apane-ap hi rahata hai. svayan bhagavanh ne aur dharmanirmata rrishiyoan ne pratyek varn ke karmoan ka alag-alag spasht nirdesh karake to sabako apane-apane dharm ka nirvighn palan karane ke liye aur bhi suvidha kar di hai aur svakarm ka poora palan hone se shakti-samanjasy mean kabhi badha a hi nahian sakati. yoorop adi deshoan mean svabhavik hi manushy-samaj ke char vibhag rahane par bhi nirdisht niyam n hone ke karan shakti-samanjasy nahian hai. isi se kabhi jnanabal sainik-balako dabata hai aur kabhi janabal dhanabal ko parast karata hai. bharatiy varn vibhag mean aisa n hokar sabake liye prithakh-prithakh karm nirdisht haian rrishi sevit varnadharm mean brahman ka pad sabase ooancha hai, vah samaj ke dharm ka nirmata hai, usi ki banayi huee vidhi ko sab manate haian. vah sabaka guru aur pathapradarshan hai; parantu vah dhan-sangrah nahian karata, n dand hi deta hai, n bhog-vilas mean hi ruchi rakhata hai. svarth to mano usake jivan mean hai hi nahian. dhanaishvary aur pad-gaurav ko dhool ke saman samajh kar vah phal-mooloan par nirvah karata hua saparivar shahar se door van mean rahata hai. din-rat tapasya, dharmasadhan aur jnanarjan mean laga rahata hai aur apane sham, dam, titiksha, kshama adi se samanvit mahanh tapobal ke prabhav se durlabh jnananetr prapt karata hai aur us jnan ki divy jyoti se saty ka darshan kar us saty ko bina kisi svarth ke sadacharaparayan, sadhu svabhav purushoan ke dvara samaj mean vitaran kar deta hai. badale mean kuchh bhi chahata nahian. samaj apani ichchha se jo kuchh de deta hai ya bhiksha se jo kuchh mil jata hai, usi par vah b di sadagi se apani jivan yatra chalata hai. usake jivan ka yahi dharmamay adarsh hai. kshatriy sabapar shasan karata hai. aparadhi ko dand aur sadachari ko puraskar deta hai. dandabal se dushtoan ko sir nahian uthane deta aur dharm ki tatha samaj ki durachariyoan, choroan, dakuoan aur shatruoan se raksha karata hai. kshatriy dand deta hai, parantu kanoon ki rachana svayan nahian karata. brahman ke banaye hue kanoon ke anusar hi vah acharan karata hai. brahman rachit kanoon ke anusar hi vah praja se kar vasool karata hai aur usi kanoon ke anusar prajahit ke liye vyavasthapoorvak use vyay kar deta hai. kanoon ki rachana brahman karata hai aur dhan ka bhandar vaishy ke pas hai. kshatriy to keval vidhi ke anusar vyavasthapak aur sanrakshakamatr hai. dhan ka mool vanijy, pashu aur ann sab vaishy ke hath mean hai. vaishy dhan-uparjan karata hai aur usako badhata hai, kintu apane liye nahian. vah brahman ke jnan aur kshatriy ke bal se sanrakshit hokar dhan ko sab varnoan ke hit mean usi vidhan ke anusar vyay karata hai. n shasan par usaka koee adhikar hai aur n use usaki avashyakata hi hai. kyoanki brahman aur kshatriy usake vanijy mean kabhi koee hastakshep nahian karate, svarthavash usaka dhan kabhi nahian lete varan usaki raksha karate haian aur jnanabal aur bahubal se aisi suvyavastha karate haian ki jisase vah apana vyapar sucharuroop se nirvighn chala sakata hai. isase usake man mean koee asantosh nahian hai. aur vah prasannata ke sath brahman aur kshatriy ka pradhany manakar chalata hai aur manana avashyak bhi samajhata hai, kyoanki isi mean usaka hit hai. vah khushi se raja ko kar deta hai, brahman ki seva karata hai aur vidhivath adarapoorvak shoodr ko bharapoor ann-vastradi deta hai. ab raha shoodr, shoodr svabhavik hi janasankhya mean adhik hai. shoodr mean sharirik shakti prabal hai, parantu manasik shakti kuchh kam hai. atev sharirik shram hi usake hisse mean rakha gaya hai. aur samaj ke liye sharirik shakti ki b di avashyakata bhi hai. parantu isaki sharirik shakti ka mooly kisi se kam nahian hai. shoodr ke janabal ke oopar hi tinoan varnoan ki pratishtha hai. yahi adhar hai. pair ke bal par hi sharir chalata hai. atev shoodr ko tinoan varn apana priy aang manate haian. usake shram ke badale mean vaishy prachur dhan deta hai, kshatriy usake dhan-jan ki raksha karata hai aur brahman usako dharm ka, bhagavath-prapti ka marg dikhalata hai. n to svarthasiddhi ke liye koee varn varn shoodr ki vritti haran karata hai, n svarthavash use kam kam parishramik deta hai aur n use apane se nicha manakar kisi prakar ka durvyavahar hi karata hai. sab yahi samajhate haian ki sab apana-apana svatv hi pate haian, koee kisi par upakar nahian karata. parantu sabhi ek-doosare ki sahayata karate haian aur sab apani unnati ke sath usaki unnati karate haian aur usaki unnati mean apani unnati aur avanati mean apani avanati manate haian. aisi avastha mean janabalayukt shoodr santusht rahata hai, charoan mean koee kisi se thaga nahian jata, koee kisi se apamanit nahian hota. ek hi ghar ke char bhaiyoan ki tarah ek hi ghar ki sammilit unnati ke liye charoan bhaee prasannata aur yogyata ke anusar baante hue apane-apane prithakh-prithakh avashyak kartavy palan mean lage rahate haian. yoan charoan varn paraspar-brahman dharmasthan ke dvara, kshatriy bahubal ke dvara, vaishy dhanabal ke dvara aur shoodr sharirik shramabal ke dvara ek-doosare ka hit karate hue samaj ki shakti badhate haian. n to sab ek-sa karm karana chahate haian aur n alag-alag karm karane mean koee ooanch-nich bhav hi man mean late haian. isise unaka shakti-samanjasy rahata hai aur dharm uttarottar balavanh aur pusht hota hai. yah hai varnadharm ka svaroop. is prakar gun aur karm ke vibhag se hi varnavibhag banata hai. parantu isaka arth yah nahian ki manamane karm se varn badal jata hai. varn ka mool janm hai aur karm usake svaroop ki raksha mean pradhan karan hai. is prakar janm aur karm danoan hi varn mean avashyak haian. keval karm se varn ko manane vale vastutah varn ko manate hi nahian. varn yadi karm par hi mana jay tab to ek din mean ek hi manushy ko n maloom kitani bar varn badalana p dega. phir to samaj mean koee shrriankhala ya use param pad ki prapti ho jati hai. arthath brahman ko apane sham-damadi karmoan se, kshatriy ko shooravirata, prajapalan aur danadi karmoan se aur vaishy ko krishi adi karmoan se jo phal milata hai, vahi shoodr ko seva ke karmoan se mil jata hai. isaliye jisaka jo svabhavik karm hai, usake liye vahi param kalyanaprad hai; kalyan ke liye ek varn ko doosare varn ke karmoan ke grahan karane ki jaroorat nahian hai. niyam hi nahian rahega. sarvatha avyavastha phail jayegi. parantu bharatiy varnadharm mean aisi bat nahian hai. yadi keval karm se varn mana jata to yuddh ke samay brahmanochit karm karane ko taiyar hue arjun ko gita mean bhagavanh kshatriyadharm ka upadesh n karate. manushy ke poorvakrit shubhashubh karmoan ke anusar hi usaka vibhinn varnoan mean janm hua karata hai. jisaka jis varn mean janm hota hai, usako usi varn ke nirdisht karmoan ka acharan karana chahiye. kyoanki vahi usaka svadharm hai. aur svadharm ka palan karate-karate mar jana bhagavanh shrikrishn ne kalyan karak batalaya hai. ‘svadharme nidhanan shreyah.’ sath hi par dharm ko ‘bhayavah’ bhi batalaya hai. yah thik hi hai; kyoanki jab varnoan ke svadharm-palan se hi samajik shakti-samanjasy rahata hai aur tabhi samaj-dharm ki raksha aur unnati hoti hai. svadharm ka tyag aur paradharm ka grahan vyakti aur samaj donoan ke liye hi hanikar hai. khed ki bat hai, vibhinn karanoan se aryajati ki yah varn-vyavastha is samay shithil ho chali hai. aj koee bhi varn apane dharm par aroodh nahian hai, sabhi manamane acharan karane par utar rahe haian aur isaka kuphal bhi pratyaksh hi dikhayi de raha hai.
sanbandhit lekh
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