dvinavatitam (92) adhyay: ashhvamedhik parv (vaishnavadharm parv)
mahabharat: ashhvamedhik parv: dvinavatitam adhyay: bhag-58 ka hindi anuvad
shribhagavan ne kaha- rajan! dvadashi tithi ko, vishuv parv mean, chanhdragrahan aur sooryagrahan ke samay, uthtarayan tatha dakshinayan ke aramhbh ke din, shravan-nakshatr mean tatha vhyatipat yog mean pipal ka ya darshan hone par meri gayatri ka athava ashhtakshar mantr (ooan namo narayan)- ka jap karana chahiye. aisa karane se manushhy ke poorvakrit papoan ka ni:sandeh nash ho jata hai. yudhishthir ne poochha- dev! ab yah batalaiye ki pipal ka darshan apake darshan ke saman khyoan mana jata hai. ise sunane ke liye mere man mean b di uthkanhtha hai. shribhagavan ne kaha- rajan! maian hi pipal ke vriksh ke roop mean rahakar tinoan lokoan ka palan karata hooan. jahaan pipal ka vriksh nahian hai, vahaan mera vas nahian hai. rajan! jahaan mean rahata hooan, vahaan pipal bhi rahata hai. jo manushhy bhakhti bhav se pipal-vriksh ki pooja karata hai, vah sakshat meri hi pooja karata hai. jo krodh karake pipal par prahar karata hai, vah vashtav mean mujh par hi prahar karata hai. isaliye pipal ki sada pradashikshana karani chahiye, usako katana nahian chahiye. vrat ka paran, saralata, devataoan ki seva aur gurushushroosha- ye sab tirth kahe jate gaye haian. mata-pita, shtriyoan ko santushht rakhana aur grihashth-dharm ka palan karana- ye sab tirth kahe gaye haian. atithi-seva mean lage rahana param tirth hai. ved ka adhhyayan sanatan tirth hai. brahmachary ka palan karana param tirth hai. ahavaniyayadi tin prakar ki aghniyaan- ye tirth kahe jate haian. kunhtinanhdan! in sabaka mool hai ‘dharm’- aisa janakar inamean man lagao tatha tirthoan mean jao; khyoanki dharm karane se dharm ki vriddhi hoti hai. do prakar ke tirth bataye jate haian- shthavar aur jangam. shthavar tirth se jangam tirth shreshhth hai; khyoanki usase jnan ki praphti hoti hai. bharat! is lok mean punhy karm ke anushhthan se vishuddh hue purush ke hriday mean sab tirth vas karate haian, isaliye vah tirthashvaroop kahalata hai. guru roopi tirth se paramathma ka jnan prapht hota hai, isaliye usase badhakar koee tirth nahian hai. jnanatirth sarvashreshhth tirth hai aur brahmatirth sanatan hai. pandunhnadan! samasht tirthoan mean bhi kshama sabase b da tirth hai. kshamashil manushhyoan ko is lok aur paralok mean bhi sukh milata hai. koee man kare ya apaman, pooja kare ya tirashkar, athava gali de ya daant batave, in sabhi parishthitiyoan mean jo kshamashil bana rahata hai, vah tirth kahalata hai. kshama hi yash, dan, yajn aur manonigrah hai. ahiansa, dharm aur inhdriyoan ka sanyam kshama ke hi shvaroop haian. kshama hi daya aur kshama hi yajn hai. kshama se hi sara jagat tika hua hai; at: jo brahman kshamavan hai, vah devata kahalata hai, vahi sabase shreshhth hai. kshamashil manushhy ko shvarg, yash aur moksh ki praphti hoti hai; isaliye kshamavan purush sadhu kahalata hai. rajan! athmaroop nadi param pavan tirth hai, yah sab tirthoan mean pradhan hai. athma ko sada yajnaroop mana gaya hai. shvarg, moksh- sab athma ke hi adhin hai. jo sadachar ke palan se athyanht nirmal ho gaya hai tatha sathy aur kshama ke dvara jisamean atulaniy shitalata a gayi haian- aise jnanaroopi jal mean niranhtar shnan karane vale purush ko keval pani se bhare hue tirth ki khya avashhyakata hai? |
tika tippani aur sandarbh
sanbandhit lekh
varnamala kramanusar lekh khoj