isalie mahabharat[1] mean evan smriti granthoan mean 'acharaprabhavo dharmah' athava 'acharah paramodharmah'[2], athava dharm ka mool batalate samay vedah smritiah sadacharah svasy ch priyamatmanah[3] ityadi vachan kahe ge haian. parantu karmayog–shastr mean itane se hi kam nahian chal sakata; is bat ka bhi poora aur marmik vichar karana p data hai ki ukt achar ki pravritti hi kyoan huee – is achar ki pravritti hi ka karan kya hai.
'dharm' shabd ki doosari ek aur vyakhya prachin granthoan mean di gee hai; usaka bhi yahaan tho da vichar karana chahie. yah vyakhya mimaansakoan ki hai 'chodana lakshanoartho dharmah.'[4] kisi adhikari purush ka yah kahana athava ajna karana ki 'too amuk kam kar' athava 'mat kar', 'chodana' yani prerana hai. jab tak is bat ka koee prabandh nahian kar diya jata, tab tak koee bhi kam kisi ko bhi karane ki svatantrata hoti hai. isaka ashay yahi hai ki pahale pahal nibandh ya prabandh ke karan dharm nirman hua. dharm ki yah vyakhya kuchh aansh mean prasiddh aangrez granthakar h aaubs ke mat se milati hai. asabhy tatha jangali avastha mean pratyek manushy ka acharan samay samay par utpann hone vali manovrittiyoan ki prabalata ke anusar hua karata hai. parantu dhire dhire kuchh samay ke bad yah maloom hone lagata hai ki is prakar ka manamana bartav shreyaskar nahian hai; aur yah vishvas hone lagata hai ki iandriyoan ke svabhavik vyaparoan ki kuchh maryada nishchit karake usake anusar bartav karane hi mean sab logoan ka kalyan hai; tab pratyek manushy aisi maryadaoan ka palan kayade ke taur par karane lagata hai jo shishtachar se, any riti se sudridh ho jaya karati haian. jab is prakar ki maryadaoan ki sankhya bahut badh jati hai tab unhian ka ek shastr ban jata hai.
poorv kal mean vivah–vyavastha ka prachar nahian tha. pahale pahal use shvetaketu ne chalaya aur shukrachary ne madirapan ko nishiddh thaharaya. yah n dekhakar, ki in maryadaoan ko niyukt karane mean shvetaketu athava shukrachary ka kya hetu tha, keval isi bat pi dhyan dekar ki in maryadaoan ke nishchit karane ka kam ya karttavy in logoan ko karana p da, dharm shabd ki 'chodana lakshanoartho dharmah' vyakhya ban gee hai. dharm bhi hua to pahale usaka mahattv kisi vyakti ke dhyan mean ata hai aur tabhi usaki pravritti hoti hai. 'khao–pio, chain karo' ye batean kisi ko sikhalana nahian p dati; kyoanki ye iandriyoan ke svabhavik dharm hi haian. manu ji ne jo kaha hai ki 'n maansabhakshane dosho n madye n ch maithune'[5]– arthath maans bhakshan karana athava madyapan aur maithun karana koee srishtikarm viruddh dosh nahian hai, usaka tatpary bhi yahi hai. ye sab batean manushy ke lie hi nahian, kintu pranimatr ke lie svabhavik haian – 'pravrittiresha bhootanamh.' samaj–dharana ke lie arthath sab logoan ke sukh ke lie is svabhavik acharan ka uchit pratibandh karana hi dharm hai. mahabharat[6] mean bhi kaha gaya haiah–
dharmo hi teshamadhiko vishesho dharmen hinaah pashubhiah samanaah॥
arthat 'ahar, nidra, bhay aur maithun, manushyoan aur pashuoan ke lie ek hi saman svabhavik haian. manushy aur pashuoan mean kuchh bhed hai to keval dharm ka (arthath in svabhavik vrittiyoan ko maryadit karane ka). jis manushy mean yah dharm nahian hai, vah pashu ke saman hi hai!' aharadi svabhavik vrittiyoan ko maryadit karane ke vishay mean bhagavat ka shlok pichhale prakaran mean diya gaya hai.
tika tippani aur sandarbh
- ↑ mahabharat, anushasan parv, 104.157
- ↑ manusmriti, 1.108
- ↑ manusmriti, 2.12
- ↑ jaimini sootr 1.1.2
- ↑ manusmriti, 5.56
- ↑ mahabharat, shanti parv, 294.29
sanbandhit lekh
varnamala kramanusar lekh khoj