vishay soochi
bharat savitri -vasudevasharan agraval
parishisht
andhak vrishni ganarajy ke pradhan
mahabharat mean hamean krishn ka parichay ek vishisht roop mean milata hai. yadav kshatriyoan ki do pradhan shakhaean andhak aur vrishnisanjnak thian. krishn vrishni vansh ke the. akroor andhak the. vrishni ganarajy ki aitihasik satta ka praman ek prachin sikke se prapt hota hai, jis par ‘vrishnirajanyaganasy tratarasy’ is prakar ka lekh hai. isase jnat hota hai ki vikram sanvath ke prarambh tak vrishni logoan ka shasan ek gan ya sangh ke roop mean tha. panini ki ashtadhyayi aur bauddh sahity mean bhi andhak vrishniyoan ka ullekh hai. mahabharat sabhaparv [1] se maloom hota hai ki andhak aur vrishniyoan ka ek sammilit sangharajy tha. ise shriyuth jayasaval ne unaki ‘phedaral parlameant’ ke nam se pukara hai. is sammilit sangh mean vrishniyoan ki or se krishn aur andhakoan ki or se babhru ugrasen sangh pradhan chune gaye the. isilie mahabharat ki rajanitik paribhasha mean krishn ko aishvary ka arddhabhokta rajany kaha gaya hai. sanghasabha mean rajaniti ke chakr bhi chalate rahate the. vrishniyoan ki or se sanghasabha mean ahuk aur andhakoan ki or se akroor sadasyoan ka netritv karate the. kabhi-kabhi donoan pakshoan se bahut ugr bhashan diye jate the. parasparik kalah se khinn hokar ek bar krishn bhishm se paramarsh karane hastinapur padhare the. tab bhishm ne unase yahi kaha, “he krishn, madhuravachan roopi ek ‘anayas’ shastr hai, tum usi ke prayog se jatiyoan ko vash mean karo. sam bhoomi par sab chal sakate haian, par visham bhoomi par bojha dhona asan nahian. he krishn, tumhare jaise pradhan ko pakar yah ganarajy nasht n hona chahie.’ ham janate haian ki krishn ke prayatn karane par bhi ant mean tikshn bhashan ke karan hi yadavoan ka apas mean l dakar vinash ho gaya. solah kala ka avatarkrishn ko hamare desh ke jivan-charitr-lekhakoan ne ‘solah kala ka avatar’ kaha hai. isaka tatpary kya hai? yah spasht hai ki bhinn-bhinn vastuoan ko napane ke lie bhinn-bhinn parimanoan ka prayog kiya jata hai. doori napane ke lie aur nap hai, kal ke lie aur hai, tatha bojhe k lie aur hai. isi prakar manaviy poornata ko prakat karane ke lie kala hi nap hai. solah kalaoan se chandrama ka svaroop sampoorn hota hai. manavi atma ka poornatam vikas bhi solahoan kalaoan ke dvara prakat kiya jata hai. krishn mean solah kala ki abhivyakti thi, arthat manushy ka mastishk manavi vikas ka jo poornatam adarsh ban sakata hai, vah hamean krishn mean milata hai. nrity, git, vaditr, saundary, vagmita, rajaniti, yog, adhyatm, jnan sabaka ekatr samanvay krishn mean paya jata hai. godohan se lekar rajasooy yajn mean brahmanoan ke charan dhone tak tatha sudama ki maitri se lekar yuddhabhoomi mean gita ke upadesh tak unaki ooanchaee ka ek paimana hai, jis par soory ki kirano ko rang-birangi peti (spaiktram) ki tarah hamean atmik vikas ke har ek svaroop ka darshan hota hai. krishn ke uchch svaroop ki parakashtha hamare lie gita mean hai. sab upanishadh yadi gauean haian, to gita unaka doodh hai. is desh ke vidvan kisi granth ki prashansa mean isase adhik aur kya kah sakate the? gita vishv ka shastr hai, usaka prabhav manav jati ke mastishk par hamesha tak rahega. sansar mean janm lekar hamamean se harek ke samane karm ka gambhir prashn bana hi rahata hai. jivan karmamay hai, sansar karmabhoomi hai. gita usi karmayog ka pratipadak shastr hai. karm ka jivan ke sath kya sambandh hai aur kis prakar us sambandh ka nipatara karane se manushy apane antim dhyey aur shanti ko prapt kar sakata hai, in prashnoan ki sarvottam mimaansa kavy ke dhang se gitakar ne ki hai. at: yah granth ne keval bharatavarsh balki vishv sahity ki vastu hai. |
tika tippani aur sandarbh
- ↑ (a. 81)
sanbandhit lekh
kr.s. | vishay | prishth sankhya |
varnamala kramanusar lekh khoj