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pratham adhyay
vishesh bat
abhi hamare pas jin vastuoan ka abhav hai, un vastuoan ke bina bhi hamara kam chal raha hai, ham achchhi tarah se ji rahe haian. parantu jab ve vastuean hamean milane ke bad phir bichhu d jati haian, tab unake abhav ka b da duahkh hota hai. tatpary hai ki pahale vastuoan ka jo nirantar abhav tha, vah itana duahkhadayi nahian tha, jitana vastuoan ka sanyog hokar phir unase viyog hona duahkhadayi hai. aisa hone par bhi manushy apane pas jin vastuoan ka abhav manata hai, un vastuoan ko vah lobh ke karan pane ki cheshta karata rahata hai. vichar kiya jay to jin vastuoan ka abhi abhav hai, bich mean prarabdhanusar unaki prapti hone par bhi aant mean unaka abhav hi rahega. atah hamari to vahi avastha rahi, jo ki vastuoan ke milane se pahale thi. bich mean lobh ke karan un vastuoan ko pane ke lie keval parishram hi parishram palle p da, du:kh-hi-du:kh bhogana p da.
bich mean vastuoan ke sanyog se tho da sa sukh hua hai, vah to keval lobh ke karan hi hua hai. agar bhitar mean lobh roopi dosh n ho, to vastuoan ke sanyog se sukh ho hi nahian sakata. aise hi moharoopi dosh n ho to kutumbiyoan se sukh ho hi nahian sakata. lalach roopi dosh n ho, to sangrah ka sukh ho hi nahian sakata. tatpary hai ki sansar ka sukh kisi-n-kisi dosh se hi hota hai. koee bhi dosh n hone par sansar se sukh ho hi nahian sakata. parantu lobh ke karan manushy aisa vichar kar hi nahian sakata. yah lobh usake vivek-vichar ko lupt kar deta hai.
‘kathan n jneyamasmabhiah.....prapashyadbhirjanardan’- ab arjun apani bat kahate haian ki yadyapi duryodhanadi apane kul kshay se hone vale dosh ko aur mitr droh se hone vale pap ko nahian dekhate, to bhi ham logoan ko kul kshay se hone vali anarth paranpara ko dekhana hi chahie.
[jisaka varnan arjun age chalisavean shlok se chauvalisavean shlok tak kareange];
kyoanki ham kul kshay se hone vale doshoan ko bhi achchhi tarah se janate haian aur mitroan ke sath droh[1] se hone vale pap ko bhi achchhi tarah se janate haian. agar ve mitr hamean duahkh dean, to vah duahkh hamare lie anishtakarak nahian hai. karan ki duahkh se to hamare poorv papoan ka hi nash hoga, hamari shuddhi hi hogi. parantu hamare man mean agar droh- vairabhav hoga, to vah marane ke bad bhi hamare sath rahega aur janm janmantar tak hamean pap karane mean prerit karata rahega, jisase hamara patan-hi-patan hoga. aise anarth karane vale aur mitroan ke sath droh paida karane vale is yuddh roopi pap se bachane ka vichar kyoan nahian karana chahie? arthat vichar karake hamean is pap se jaroor hi bachana chahie.
yahaan arjun ki drishti duryodhan adi ke lobh ki taraph to ja rahi hai, par ve khud kautumbik sneh[2] mean abaddh hokar bol rahe haian- is taraph unaki drishti nahian ja rahi hai. is karan ve apane kartavy ko nahian samajh rahe haian. yah niyam hai ki manushy ki drishti jab tak doosaroan ke dosh ki taraph rahati hai, tab tak usako apana dosh nahian dikhata, ulate ek abhiman hota hai ki inamean to yah dosh hai, par hamare mean yah dosh nahian hai. aisi avastha mean vah yah soch hi nahian sakata ki agar inamean koee dosh hai to hamare mean bhi koee doosara dosh ho sakata hai. doosara dosh yadi n bhi ho, to bhi doosaroan ka dosh dekhana- yah dosh to hai hi. doosaroan ka dosh dekhana evan apane mean achchhaee ka abhiman karana- ye donoan dosh sath mean hi rahate haian. arjun ko bhi duryodhan adi mean dosh dikh rahe haian aur apane mean achchhaee ka abhiman ho raha hai[3], isalie unako apane mean maharoopi dosh nahian dikh raha hai.
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