ashhtaviansh (28) adhyay: bhishm parv (shrimadbhagavadgita parv)
|
|
mahabharat: bhishm parv: ashhtaviansh adhyay: shlok 19-30 ka hindi anuvad shrimadbhagavadgita adhyay 4 jisake sampoorn shastrasammat karm bina kamana aur sankalp ke hote haian[1] tatha jisake samast karm jnanaroop aur akarm ka agni ke dvara bhasm ho gaye haian,[2] us mahapurush ko jnanijan bhi pandit kahate haian. jo purush samast karmoan mean aur unake phal mean asakti[3] ka sarvatha tyag karake sansar ke ashray se rahit ho gaya hai aur paramatma mean nityatript haian,[4] vah karm mean bhalibhaanti bartata hua bhi vastav mean kuchh bhi nahian karata. jisaka ant:karan aur indriyoan ke sahit sharir jita hua hai aur jisane samast bhogoan ki samagri ka parityag[5] kar diya hai, aisa asharahit purush keval sharirasambandhi karm karata hua bhi pap ko nahian prapt hota.[6] jo bina ichchha[7] ke apane ap prapt hue padarth mean sada santushht rahata hai, jisamean eershhya ka sarvatha abhav ho gaya haian, jo harsh shok adi dvandvoan se sarvatha atit ho gaya haian- aisa siddhi aur asiddhi mean sam rahane vala[8]karmayogi karm karata hua bhi unase nahian bandhata.[9] jisaki asakti nashht ho gayi hai, jo dehabhiman aur mamata se rahit ho gaya hai, jisaka chitt nirantar paramathma ke jnan mean sthit rahata hai- aise keval yajn samhpadan ke liye karm karane vale manushhy ke samhpoorn karm bhalibhaanti vilin ho jate haian.[10] sanbandh- poorv shlok yah bat kahi gayi ki yajn ke liye karm karane vale purush ke samasht karm vilin ho jate haian. vahaan keval agni mean havi ka havan karana hi yajn hai aur usaka samhpadan karane ke liye ki jane vali kriya hi yajn ke liye karm karana hai, itani hi bat nahian hai; isi bhav ko sushpashht karane ke liye ab bhagavanh sat shlok mean bhinn-bhinhn yogiyoan dvara kiye jane vale paramathma ki prapti ke sadhanaroop shashtravihit kartavhy-karmoan ka vibhinhn yajnoan ke nam se varnan karate haian- jis yajn mean arpan arthath struva adi bhi brahm hai aur havan kiye jane yoghy dravhy bhi brahm hai tatha brahmaroop karta ke dvara brahmaroop agni mean ahuti denaroop kiya bhi brahm hai.[11] us brahm karm mean sthit rahane vale yogi dvara prapht kiye jane yoghy phal bhi brahm hi hai. doosare yogijan devataoan ke poojanaroop yajn ka hi bhalibhaanti anushhthan kiya karate haian[12] aur anhy yogijan parabrahm paramathmaroop agni mean abhedadarshanaroop yajn ke dvara hi athmaroop yajn ka havan kiya karate haian.[13] anhy yogijan shrotr adi samasht indriyoan ko sanyam-roop agniyoan mean havan kiya karate haian[14] aur doosare yogi log shabhdadi samasht vishayoan ko indriyarup agniyoan mean havan kiya karate haian.[15] doosare yogijan indriyoan ki samhpoorn kriyaoan ko aur pranoan ki samasht kriyaoan ko jnan se prakashit athmasanyamayogaroop agni mean havan kiya karate haian.[16] kee purush dravhyasanbandhi yajn karane vale haian,[17] kitane hi tapashyaroop yajn karane vale haian[18] tatha doosare kitane hi yogaroop yajn karane vale haian[19] aur kitane hi ahiansadi tikshhn vratoan se yukht yatnashil purush svadhhyayaroop jnanayajn karane vale haian.[20] doosare kitane hi yogijan apanavayu mean pranavayu ko havan karate haian,[21] vaise hi any yogijan pranavayu mean apanavayu ko havan karate haian[22] tatha any kitane hi niyamit ahar karane vale pranayamaparayan purush pran aur apan ki gati ko rokakar pranoan ko pranoan mean hi havan kiya karate haian[23] ye sabhi sadhak yajnoan dvara papoan ka nash kar dene vale aur yajnoan ko janane vala haian.[24] |
|
tika tippani aur sandarbh
- ↑ stri, purush, dhan, makan, man, b daee, pratishhtha aur svarg-sukh adi is lok or paralok ke jitane bhi vishay (padarth) haian, unamean se kisi ka kianchinmatr bhi ichchha karane ka nam ‘kamana’ haian tatha kisi vishay ko mamata, ahankar, rag-dvesh evan ramaniy buddhi se smaran karane ka nam ‘sankalp’ hai. kamana sankalp ka kary hai aur sankalp usaka karan hai. vishayoan ka smaran karane se hi unamean asakti hokar kamana ki utpatti hoti hai. (gita 2.62) jin karmoan mean kisi vastu ke sanyog-viyog ki kianchinmatr bhi kamana nahian hai; jinamean mamata, ahankar aur asakti ka sarvatha abhav haian aur jo keval lok-sangrah ke liye cheshhtamatr kiye jate haian- ve sab karm kamana aur sankalp se rahit haian.
- ↑ jaise agni dvara bhune hue bij keval namamatr ke hi bij rah jate haian, unamean aankurit hone ki shakti nahian rahati, usi prakar jnanaroop agni ke dvara jo samast karmoan mean phal utpann karane ki shakti ka sarvatha nashht ho jana hai- yahi un karmoan ka jnanaroop agni se bhasm ho jana hai.
- ↑ api’ avyay se yah bhav dikhalaya gaya hai ki mamata, ahankar aur phalasakti se yukht manushhy to karmoan ka shvaroop se thyag karake bhi karmabandhan se mukht nahian ho sakata aur yah nithyatripht purush samasht karmoan ko karata hua bhi unak bandhan mean nahian p data.
- ↑ asakti ka sarvatha thyag karake sharir mean ahankar aur mamata se sarvatha rahit ho jana aur kisi bhi saansarik vashtu ke ya manushhy ke ashrit n hona arthath amuk vashtu ya manushhy se hi mera nirvah hota hai, yahi adhar hai, isake bina kam hi nahian chal sakata-is prakar ke bhavoan ka sarvatha abhav ho jana hi ‘nirashray’ ho jana hai. aisa ho jane par manushhy ko kisi bhi saansarik padarth ki kianchinhmatr bhi avashhyakata nahian rahati, vah poornakam ho jata hai; use paramanand shvaroop paramathma ki prapti ho jane ke karan vah nirantar anand mean maghn rahata hai, usaki sthiti mean kisi bhi ghatana se kabhi jara bhi aantar nahian p data. yahi usaka ‘nithyatripht’ ho jana hai.
- ↑ jis manushhy ko kisi bhi saansarik vashtu ki kuchh bhi avashhyakata nahian hai; jo kisi bhi karm se ya manushhy se kisi prakar ka bhog prapht hone ki kianchinhmatr bhi asha ya ichhchha nahian rakhata; jisane sab prakar ki ichhchha, kamana, vasana adi ka sarvatha thyag kar diya hai- use ‘nirashi:’ kahate haian; jisaka aantakaran aur samasht indriyoan sahit sharir vash mean hai- arthath jisake man aur indriy rag-dvesh se rahit ho jane ke karan un par shabhdadi vishayoan ke sang ka kuchh bhi prabhav nahian p d sakata aur jisaka sharir bhi jaise vah use rakhana chahata hai vese hi rahata hai- vah chahe grihashth ho ya sannhyasi ‘yatachittathma’ hai aur jisaki kisi bhi vashtu mean mamata nahian hai tatha jisane samasht bhog-samagriyoan ke sagrah ka bhalibhaanti thyag kar diya hai, vah sannhyasi to sarvatha ‘‘thyakhtasarvaparigrah’ hai hi. isake siva jo koee doosare ashram vala bhi yadi uparyukht prakar se parigrah ka thyag kar dene vala hai to vah bhi ‘thyakhtasarvaparigrah’ hai.
- ↑ uparyukt purush ko n to yajnadi karmoan ka anushhthan n karane se hone vala prathyavayaroop pap lagata hai aur n sharir-nirvah ke liye ki jane vali kriyaoan mean hone vale papoan se hi usaka sanbandh hota hai; yahi usaka ‘pap’ ko prapht n hona hai.
- ↑ anichhchha se ya parechhchha se prarabhdhanusar jo anukool ya pratikool padarth ki prapti hoti hai, vah ‘yadrichhchhalabh’ hai, is yadrichhchha labh mean sada hi anand manana, n kisi anukool padarth ki prapti hone par usamean rag karana,usake bane rahane ya badhane ki ichhchha karana aur n pratikool ki prapti mean dvesh karana, usake nashht ho jane ki ichhchha karana-is prakar donoan ko hi prarabhdh ya bhagavanh ka vidhan samajhakar nirantar shaant aur prasanhnachitt rahana-yahi ‘yadrichhchhalabh’ mean sada santushht rahana hai.
- ↑ yajn, dan aur tap adi kisi bhi kartavhyakarm ka nirvighnata se poorn ho jana siddhi hai aur kisi prakar vighhn-badha ke karan usaka poorn n hona hi asiddhi hai. isi prakar jis uddeshhy se karm kiya jata hai, us uddeshhy ka poorn ho jana siddhi hai or poorn n hona hi asiddhi hai. is prakar ki siddhi aur asiddhi mean bhedabuddhi ka n hona arthath siddhi mean harsh aur asakti adi tatha asiddhi mean dvesh aur shok adi vikaroan n hona, donoan mean ek-sa bhav rahana hi siddhi aur asiddhi mean sam rahana hai.
- ↑ jis prakar keval sharir sanbandhi karmoan ko karane vala parigraharahit saankhhyayogi anhy karmoan ka acharan n karane par bhi karm n karane ke pap se lipht nahian hota, usi prakar karmayogi vihit karmoan ka anushhthan karake bhi unase nahian bandhata.
- ↑ apane varn, ashram aur paristhiti ke anusar jis manushhy ka jo shashtradrishti se vihit kartavhy hai, vahi usake liye yajn hai. us shashtravihit yajn ka samhpadan karane ke uddeshhy se hi jo karmoan ka karana hai- arthath kisi prakar ke shvarth ka sanbandh n rakhakar keval lokasangraharoop yajn ki paramhpara surakshit rakhane ke liye hi jo karmoan ka acharan karana hai, vahi yajn ke liye karmoan ka acharan karana hai. uparyukht prakar se karm karane vale purush ke karm usako baandhane vale nahian hote, itana hi nahian; kiantu jaise kisi ghas ki dheri ko ag mean jalakar giraya hua ghas shvayan bhi jalakar nashht ho jata hai aur us ghas ki dheri ko bhi bhashm kar deta hai- vaise hi asakti, phalechhchha, mamata aur abhiman ke thyagaroop agni mean jalakar kiye hue karm poorv-sanchit samasht karmoan ke sahit vilin ho jate haian, phir usake kisi bhi karm mean kisi prakar ka phal dene ki shakti nahian rahati.
- ↑ is yajn mean struva, havi, havan karane vala aur havanaroop kriyaean adi bhinhn-bhinhn vashtuean nahian hoti; aisa yajn karane vale yogi ki drishti mean sab kuchh brahm hi hota hai; khyoanki vah jin man, buddhi adi ke dvara samasht jagath ko brahm samajhane ka abhhyas karata hai, unako, apane ko, is abhhyasaroop kriya ko ya anhy kisi bhi vashtu ko brahm se bhinhn nahian samajhata, sabako brahmaroop hi dekhata hai; isaliye usaki unamean kisi prakar ki bhi bhedabuddhi nahian rahata.
- ↑ brahma, shiv, shakti, ganesh, soory, chanhdrama, inhdr adi jo varunadi jo shashtrasamhmat dev haian- unake liye havan karana, unaki pooja karana, unake manhtr ka jap karana, unake nimitt dan dena aur brahman-bhojan karavana adi samasht karmoan ka apana kartavhy samajhakar bina mamata, asakti aur phalechhchha ke keval paramatma ki prapti ke uddeshhy se shraddha-bhaktipoorvak shashtravidhi ke anusar poornataya anushhthan karana hi devataoan ke poojanaroop yajn ka bhalibhaanti anushhthan karana hai.
- ↑ anadisiddh ajnan ke karan sharir ki upadhi se athma or paramathma ka bhed anadikal se pratit ho raha hai; is ajnanajanit bhed-pratiti ko jnan ke abhhyas dvara mita dena arthath shashtr aur achary ke upadesh se sune hue tatthvajnan ka nirantar manan aur nididhhyasan karate-karate nithy vijnananandaghan gunatit parabrahm paramathma mean abhedabhav se athma ko ek kar dena-vilin kar dena hi brahmaroop agni mean yajn ke dvara yajn ko havan karana hai.
- ↑ shrotr, thvacha, netr, jihva aur nasik ko vash mean karake prathyahar karana-shabhd, shparsh, roop, ras aur ganhdh adi bahar-bhitar ke vishayoan se vivekapoorvak unhhean hatakar uparat hona hi shrotr adi indriyoan ka sanyamaroop agniyoan mean havan karana hai. isaka sushpashhtabhav gita ke doosare adhhyay ke athavanavean shhlok mean kachhue ke drishhtaant se batalaya gaya hai.
- ↑ kanoan ke dvara nianda aur shtuti ko ya anhy kisi prakar ke anukool ya pratikool shabhdoan ko sunate hue, netroan ke dvara achchhe-bure drishhyoan ko dekhate hue, jihva ke dvara anukool aur pratikool ras ko grahan karate hue- isi prakar anhy samasht indriyoan dvara bhi prarabhdh ke anusar yoghyata se prapht samasht vishayoan ka anasakhtabhav se sevan karate hue aantakaran mean samabhav rakhana, bhedabuddhijanit rag-dvesh aur harsh-shokadi vikaroan ka n hone dena-arthath un vishayoan mean jo man aur indriyoan ko vikshipht (vichalit) karane ki shakti hai, usaka nash karake unako indriyoan mean vilin karate rahana-yahi shabhdadi vishayoan ka indriyaroop agniroop mean havan karana hai.
- ↑ is prakar ke dhyanayog mean jo manonigrahapoorvak indriyoan ki dekhana, sunana, sooanghana, sparsh karana, asvadan karana evan grahan karana, tyag karana, bolana aur chalana phirana adi tatha pranoan ki shvas prashvas aur hilana dulana adi samast kriyaoan ko vilin karake samadhisth ho jana hai yahi atm-sanyam yogarooph agni mean indriyoan ki aur pranoan ki samast kriyaoan ka havan karana hai.
- ↑ apane-apane varnadharm ke anusar nhyay se prapht dravhy ko mamata, asakti aur phalechhchha ka thyag karake yathayoghy lokaseva mean lagana arthath uparyukht bhav se bavali, kuean, talab, mandir, dharmashala adi banavana; bhookhe, anath, rogi, dukhi, asamarth, bhikshu adi manushhyoan ki yathavashhyak anhn, vashtr, jal, aushadh, pushtak adi vashtuoan dvara seva karana; vidvanh tapasvi vedapathi sadachari brahmanoan ko gau, bhoomi, vastr, abhooshan adi padarthoan ka yathayogy apani shakti ke anusar dan karana- isi tarah any sab praniyoan ko sukh pahuanchane ke uddeshhy se yathashakti dravy ka vyay karana ‘dravyayajn’ haian.
- ↑ paramatma ki prapti ke uddeshhy se ant:karan aur indriyoan ko pavitr karane ke liye mamata, asakti or phalechchha ke tyagapoorvak vrat-upavasadi karana; dharmapalan ke liye kashht sahana karana; maun dharan karana; agni aur soory ke tej ko tatha vayu ko sahan karana; ek vastr ya do vastroan se adhik ka tyag kar dena; ann ka tyag kar dena, keval phal ya doodh khakar hi sharir ka nirvah karana; vanavas karana adi jo shastravidhi ke anusar titiksha sambandhi kriyaean haian- un sabaka vachak yahaan ‘tapoyajn’ hai.
- ↑ yahaan yogaroop yajn se yah bhav samajhana chahiye ki bahut-se sadhak paramatma ki prapti ke uddeshhy se asakti, phalechchha aur mamata ka tyag karake ashhtangayogaroop yajn ka hi anushhthan kiya karate haian. yam, niyam, asan, pranayam, pratyahar, dharana, dhhyan aur samadhi- ye yog ke ath aang haian. kisi bhi prani ko kisi prakar kianchinmatr kabhi kashht n dena (ahiansa); hit ki bhavana se kapatarahit priy shabdoan mean yatharthabhashan (saty); kisi prakar se bhi kisi ke svatv- hak ko n churana aur n chhinana (astey); man, vani aur sharir se sampoorn avasthaoan mean sada sarvada sab prakar ke maithunoan ka tyag karana (brahmachary); aur shariranirvah ke atirikt bhogy samagri ka kabhi sangrah n karana (aparigrah)- in paanchoan ka nam ‘yam’ hai. sab prakar se bahar aur bhitar ki pavitrata rakhana (shauch); priy-apriy, sukh-du:kh adi ke prapt hone par sada-sarvada santushht rahana (santosh); ekadashi adi vrat-upavas karana (tap); kalyanaprad shastroan ka adhhyayan tatha eeshhvar ke nam aur gunoan ka kirtan karana (svadhhyay); sarvasv eeshhvar ke arpan karake unaki ajna ka palan karana (eeshhvarapranidhan)- in paanchoan ka nam ‘niyam’ hai. sukhapoorvak sthirata se baithane ka nam ‘asan’ haian. asan anekoan prakar ke haian. unamean se atmasanyam chahane vale purush ke liye siddhasan, padmasan aur svastikasan- ye tin bahut upayogi mane gaye hai. inamean se koee-sa bhi asan ho, parantu meroodanhd, mastak aur griva ko sidha avashhy rakhana chahiye aur drishti nasikagr par athava bhrikuti ke madhhyabhag mean rakhani chahiye. alasy n satave to aankhean mooandakar bhi baith sakate hai. jo purush jis asan se sukhapoorvak dirghakal tak baith sake, usake liye vahi asan uttam hai.
bahari vayu ka bhitar pravesh karana shvas hai aur bhitar ki vayu ka bahar nikalana prashvas haian; in donoan ko rokane ka nam ‘pranayam’ hai.
desh, kal aur sankhhya (matra) ke sambandh se bahy, abhhyantar aur stambhavritti vale- ye tinoan pranayam dirgh aur sookshhm hote haian.
shabd, sparsh, roop, ras aur gandh jo indriyoan ke bahari vishay haian aur sankalp vikalpadi jo ant:karan ke vishay haian, unake tyag se- unaki upeksha karane par arthath vishayoan ka chintan n karane par pranoan ki gati ka jo svat: hi avarodh hota hai, usaka nam chaturth ‘pranayam’ haian.
apane-apane vishayoan ke sanyog se rahit hone par indriyoan ka chitt ke se roop mean avasthit ho jana ‘pratyahar’ hai. jana ‘pratyahar’ hai.
sthool-sookshhm ya bahy abhhyantar- kisi ek dhhyey sthan mean chitt ko baandh dena, sthir kar dena ya laga dena ‘dharana’ kahalata hai.
chittavritti ka ganga ke pravah ki bhaanti ya tailadharavath avichchhinnaroop se dhhyey vastu mean hi laga rahana ‘dhhyan’ kahalata hai.
dhhyan karate-karate jab yogi ka chitt dhhyeyakar ko prapt ho jata hai aur vah svayan bhi dhhyey mean tanmay sa ban jata hai, dhhyey se bhinn apane-apako bhi jnan use nahian sa rah jata hai, us sthiti ka nam ‘samadhi’ hai. - ↑ jin shastroan mean bhagavanh ke tattv ka, unake gun, prabhav aur charitroan ka tatha unake sakar-nirakar, sagun-nirgun svaroop ka varnan hai- aise shastroan ka adhhyayan karana, bhagavanh ki stuti ka path karana, unake nam aur gunoan ka kirtan karana tatha ved aur vedaangoan ka adhhyayan karana ‘svadhhyay’ haian. aisa svadhhyay arthajnan ke sahit hone se tatha mamata, asakti aur phalechchha ke abhavapoorvak kiye jane se ‘svadhhyayajnanayajn’ kahalata hai. is pad mean svadhhyay ke sath ‘jnan’ shabd ka samas karake yah bhav dikhalaya hai ki svadhhyayaroop karm bhi jnanayajn hi hai, isaliye gita ke adhhyayan ko bhi bhagavanh ne ‘jnanayajn’ nam diya hai (gita 18.70).
- ↑ uparyukt pranayamaroop yajn mean agnisthaniy apanavayu hai aur havi:sthaniy pranavayu hai. atev yah samajhana chahiye ki jise poorak pranayam kahate haian, vahian yahaan apanavayu mean pranavayu ka havan karana hai; kyoanki jab sadhak poorak pranayam karata hai to bahar ki vayu ko nasika dvara sharir mean le jata hai, tab vah bahar ki vayu hriday mean sthit pranavayu ko sath lekar nabhi mean se hoti huee apan mean vilin ho jati haian. is sadhan mean bar-bar bahar ki vayu ko bhitar le jakar vahian roka jata hai, isaliye ise abhhyantar kumbhak bhi kahate haian.
- ↑ is doosare pranayamaroop yajn mean agnisthaniy pranavayu hai aur havi:sthaniy apanavayu hai. at: samajhana chahiye ki jise rechak pranayam kahate haian, vahian yahaan par pranavayu mean apanavayu ka havan karana hai; kyoanki jab sadhak rechak pranayam karata hai to vah bhitar ki vayu ko nasika dvara sharir se bahar nikalakar rokata hai; us samay pahale hriday mean sthit pranavayu bahar akar sthit ho jati hai, pichhe se apanavayu akar usamean vilin hoti hai. is sadhan mean bar-bar bhitar ki vayu ko bahar nikalakar vahian roka jata hai, is karan se ise bahy kumbhak bhi kahate haian.
- ↑ jis pranayam mean pran aur apan- in donoan ki gati rok di jati haian arthath n to poorak pranayam kiya jata hai aur n rechak, kiantu shvas or prashvas ko band karake pran-apan adi samast vayubhedoan ko apane-apane sthanoan mean hi rok diya jata haian- vahian yahaan pran aur apan ki gati ko rokakar pranoan ka pranoan mean havan karata haian. is sadhan mean n to bahar ki vayu ko bhitar le jakar roka jata hai or n bhitar ki vayu ko bahar lakar; balki apane-apane sthanoan mean sthit panchavayu bhedoan ko vahian rok diya jata hai. isaliye ise ‘keval kumbhak’ kahate haian.
- ↑ is adhhyay mean chaubisavean shhlok se lekar yahaan tak jin yajn karane vale sadhak purushoan ka varnan hua hai, ve sabhi mamata, asakti aur phalechchha se rahit hokar uparyukt yajnaroop sadhanoan ka anushhthan karake unake dvara poorvasachit karmasanskararoop samast shubhashubh karmoan ka nash kar dene vale haian; isaliye ve yajn ke tattv ko janane vale haian.
sanbandhit lekh
varnamala kramanusar lekh khoj