shattriansh (36) adhyay: bhishm parv (shrimadbhagavadgita parv)
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mahabharat: bhishm parv: shattriansh adhyay: shlok 17-20 ka hindi anuvad shrimadbhagavadgita adhyay 12 jo n kabhi harshit hota hai,[1] n dvesh karata hai,[2] n shok karata hai,[3] n kamana karata hai[4] tatha jo shubh aur ashubh samhpoorn karmoan ka thyagi hai,[5] vah bhaktiyukht purush mujhako priy hai. jo shatru-mitr mean[6] aur man-apaman mean sam hai tatha saradi-garami aur sukh-du:khadi dvanhdvoan mean sam hai[7] aur asakti se rahit hai. jo nianda-shtuti ko saman samajhane vala,[8] mananashil[9] aur jis kisi prakar se bhi sharir ka nirvah hone mean sada hi santushht hai[10] tatha rahane ke shthan mean mamata aur asakti se rahit hai, vah sthir buddhi[11] bhaktiman purush mujhako priy hai.[12] sanbandh- paramatma ko prapht hue siddh bhaktoan ke lakshan batalakar ab un lakshanoan ko adarsh manakar b de prayatn ke sath unaka bhalibhaanti sevan karane vale, param shraddhalu, sharanagat bhaktoan ki prashansa karane ke liye, unako apana athyant priy batalakar bhagavan is adhhyay ka upasanhar karate haian. parantu jo shraddhayukht purush mere parayan hokar[13] is oopar kahe hue dharmamay amrit ko[14] nishhkam prem-bhav se sevan karate haian, ve bhakt mujhako atishay priy haian.[15]
is prakar shrimahabharat bhishhmaparv ke shrimadbhagavatadgitaparv ke aantargat brahmavidya aur yogashastraroop shrimadbhagavadgitopanishadh, shrikrishhnarjunasanvad mean bhaktiyog namak barahavaan adhhyay poora hua ॥12॥ bhishhmaparv mean chhathtisavaan adhhyay poora hua.
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tika tippani aur sandarbh
- ↑ bhakt ke liye sarvashaktiman, sarvadhar, param dayalu bhagavan hi param priy vashtu haian aur vah unhhean sada ke liye prapht hai. atev vah sada-sarvada paramanand mean sthit rahata hai. sansar ki kisi vashtu mean usaka kianchinhmatr bhi rag-dvesh nahian hota. is karan lokadrishti se hone vale kisi priy vashtu ke sanyog se ya apriy ke viyog se usake aant:karan mean kabhi kianchinhmatr bhi harsh ka vikar nahian hota.
- ↑ bhagavan ka bhakt samhpoorn jagat ko bhagavan ka shvaroop samajhata hai, isaliye usaka kisi bhi vashtu ya prani mean kabhi kisi bhi karan se dvesh nahian ho sakata. usake aant:karan mean dveshabhav ka sada ke liye sarvatha abhav ho jata hai.
- ↑ anishht vashtu ki prapti mean aur ishht ke viyog mean praniyoan ko shok hua karata hai. bhagavadbhakt ko lilamay param dayalu parameshvar ki daya se bhare hue kisi bhi vidhan mean kabhi pratikulata pratit hi nahian hoti. at: use shok kaise ho sakata hai?
- ↑ bhakt ko sakshat bhagavan ki prapti ho jane ke karan vah sada ke liye paramanand aur param shaanti mean sthit hokar poornakam ho jata hai, usake man mean kabhi kisi vashtu ke abhav ka anubhav hota hi nahian, isaliye usake aant:karan mean saansarik vashtuoan ki akaanksha hone ka koee karan hi nahian rah jata.
- ↑ yajn, dan, tap aur varnashram ke anusar jivika tatha sharir-nirvah ke liye kiye jane vale shastravihit karmoan ka vachak yahaan ‘shubh’ shabhd hai aur shooth, kapat, chori, hiansa, vhyabhichar adi papakarm ka vachak ‘ashubh’ shabhd hai. bhagavan ka jnani bhakt in donoan prakar ke karmoan ka thyagi hota hai; khyoanki usake sharir, indriy aur man ke dvara kiye jane vale samasht shubhakarmoan ko vah bhagavan ke samarpan kar deta hai. unamean usaki kianchinhmatr bhi mamata, asakti ya phalechhchha nahian rahati; isaliye aise karm karm hi nahian mane jate (gita 4:20) aur rag dvesh ka abhav ho jane ke karan papakarm usake dvara hote hi nahian, isaliye use ‘shubh aur ashubh karmoan ka thyagi’ kaha gaya hai.
- ↑ yadyapi bhakt ki drishti mean usaka koee shatru-mitr nahian hota, to bhi log apani-apani bhavana ke anusar moorkhatavash bhakt ke dvara apana anishht hota hua samajhakar ya usaka shvabhav apane anukool n dikhane ke karan athava eershhyavash usamean shatrubhav ka bhi arop kar lete haian, aise hi doosare log apani bhavana ke anusar usamean mitrabhav ka arop kar lete haian; parantu samhpoorn jagat mean sarvatr bhagavan ke darshan karane vale bhakt ka sabamean samhbhav hi rahata hai. usaki drishti mean shatru-mitr ka kianchit bhi bhed nahian rahata, vah to sada-sarvada sabake sath param prem ka hi vhyavahar karata rahata hai. sabako bhagavan ka shvaroop samajhakar samabhav se sabaki chhaya seva karana hi usaka shvabhav ban jata hai. jaise vriksh apane ko katane vale aur jal sianchane vale donoan ko hi chhaya, phal or phool adi ke dvara seva karane mean kisi prakar ka bhed nahian karata, vese hi bhakt mean bhi kisi tarah ka bhedabhav nahian rahata. bhakt ka samathv vriksh ki apeksha bhi adhik mahattv ka hota hai. usaki drishti mean parameshvar se bhinhn kuchh bhi n rahane ke karan usamean bhedabhav ki ashanka hi nahian rahati. isaliye use shatru-mitr mean sam kaha gaya hai.
- ↑ man-apaman, saradi-garami, sukh-du:kh adi anukool or pratikool dvanhdvoan ka man, indriy aur sharir ke sath sanbandh hone se unaka anubhav hote hue bhi bhagavadbhakt ke aant:karan mean rag-dvesh ya harsh-shok adi kisi tarah ka kianchinhmatr bhi vikar nahian hota. vah sada sam rahata hai.
- ↑ bhagavan ke bhakt ka apane nam aur sharir mean kianchinhmatr bhi abhiman ya mamathv nahian rahata. isaliye n to usako shtuti se harsh hota hai aur n nianda se kisi prakar ka shok hi hota hai. usaka donoan mean hi samabhav rahata hai. sarvatr bhagavadbuddhi ho jane ke karan shtuti karane valoan aur nianda karane valoan mean bhi usaki jara bhi bhed-buddhi nahian hoti. yahi usaka nianda-shtuti ko saman samajhana hai.
- ↑ manushhy keval vani se hi nahian bolata, man se bhi bolata rahata hai. vishayoan ka anavarat chiantan hi man ka nirantar bolana hai. bhakt ka chitht bhagavan mean itana sanlaghn ho jata hai ki usamean bhagavan ke siva doosare ki shmriti hi nahian hoti, vah sada-sarvada bhagavan ke hi manan mean laga rahata hai; yahi vashtavik maun hai. bolana band kar diya jay aur man se vishayoan ka chiantan hota rahe- aisa maun bahy maun hai. man ko nirvishay karane tatha vani ko parishuddh aur sanyat banane ke uddeshhy se kiya jane vala bahy maun bhi labhadayak hota hai; parantu yahaan bhagavan ke priy bhakt ke lakshanoan ka varnan hai, usaki vani to shvabhavik hi parishuddh aur sanyat hai. isase aisa nahian kaha ja sakata ki usame keval vani ka hi maun hai; balki us bhakt ki vani se to pray: nirantar bhagavan ke nam aur gunoan ka kirtan hi hua karata hai, jisase jagat ka param upahar hota hai. isake siva bhagavan apani bhakti ka prachar bhi bhaktoan dvara hi karavaya karate haian. at: vani se maun rahane vala bhagavan ka priy bhakt hota hai aur bolane vala nahian hota, aisi kalhpana nahian ki ja sakati. gita ke athaharavean adhhyay ke a dasathavean aur unahattaravean shlok mean bhagavan ne gita ke prachar karane vale ko apana sabase priy kary karane vala kaha hai, yah mahattv kary vani ke mauni se nahian ho sakata. isake siva gita ke satrahavean adhhyay ke solahavean shlok mean manasik tap ke lakshanoan mean bhi ‘maun’ shabhd aya hai. yadi bhagavan ko ‘maun’ shabhd ka arth vani ka maun abhishht hota to ve use vani ke tap ke prasang mean kahate; parantu aisa nahian kiya, isase bhi yahi siddh hai ki munibhav ka nam hi maun hai aur yah munibhav jisamean hota hai, vahi mauni ya mananashil hai. vani ka maun manushhy hath se bhi kar sakata hai, isaliye yah koee vishesh mahathv ki bat bhi nahian hai. at: yahaan ‘maun’ shabhd ka arth vani ka maun n manakar man ki manan shilata hi manana uchit hai. vani ka sanyam to isake aantargat ap hi a jata hai.
- ↑ bhakt apane param ishht bhagavan ko pakar sada hi santushht rahata hai. bahari vashtuoan ke ane-jane se usaki tushti mean kisi prakar ka aantar nahian p data. prarabhdhanusar sukh-du:khadi ke hetu bhoot jo kuchh bhi padarth use prapht hote haian, vah unhhian mean santushht rahata hai.
- ↑ bhakt ko bhagavan ke prathyaksh darshan ho jane ke karan usake samhpoornasanshay samool nashht ho jate haian, usaka nishchay atal aur nishchal hota hai. at: vah sadharan manushhyoan ki bhaanti kam, krodh, lobh, moh ya bhay adi vikaroan ke vash mean hokar dharm se ya bhagavan ke shvaroop se kabhi vichalit nahian hota.
- ↑ uparyukht sabhi lakshan bhagavadbhaktoan ke haian tatha sabhi shastranukool aur shreshhth haian, parantu shvabhav adi ke bhed se bhaktoan ke bhi gun aur acharanoan mean tho da-bahut aantar rah jana shvabhavik hai. sabamean sabhi lakshan ek-se nahian milate. itana avashhy hai ki samata aur shaanti sabhi mean hoti hai tatha rag-dvesh aur harsh-shok adi vikar kisi mean bhi nahian rahate. isiliye in shlokoan mean punarookti payi jati hai. vichar kar dekhiye to in paanchoan vibhagoan mean kahian bhav se aur kahian shabhdoan se rag-dvesh aur harsh-shok ka abhav sabhi mean milata hai. pahale vibhag mean ‘adveshhta’ ye dvesh ka, ‘nirmam:’ se rag ka aur ‘samadu:kh-sukh:’ se harsh-shok ka abhav batalaya gaya hai. doosare mean harsh, amarsh, bhay aur udveg ka abhav batalaya hai; isase rag-dvesh aur harsh-shok ka abhav apane-ap siddh ho jata hai. tisare mean ‘anapeksh:’ se rag ka, ‘udasin:’ se dvesh ka aur ‘gatavhyath:’ se harsh-shok ka abhav batalaya hai. chauthe mean ‘n kaankshati’ se rag ka, ‘n dveshti’ se dvesh ka, ‘n hyashhyati’ tatha ‘n shochati’ se harsh-shok ka abhav batalaya hai. isi prakar paanchavean vibhag mean ‘sadgavivarjit:’ tatha ‘santushht:’ se rag-dvesh ka aur ‘shitoshhnasukhadu:kheshu sam:’ se harsh-shok ka abhav dikhalaya hai. ‘santushht:‘ pad bhi is prakaran mean do bar aya hai. isase siddh hai ki rag-dvesh tatha harsh-shokadi vikaroan ka abhav aur samata tatha shaanti to sabhi mean avashhyak haian. anhyanhy lakshanoan mean shvabhav-bhed se kuchh bhed bhi rah sakata hai. isi bhed ke karan bhagavan ne bhinhn-bhinhn shreniyoan mean vibhakt karake bhaktoan ke lakshanoan ko yahaan paanch bar prithak-prithak batalaya hai; inamean se kisi ek vibhag ke anusar bhi sab lakshan jisamean poorn hoan, vahi bhagavan ka priy bhakt hai.
isake siva karmayog, bhaktiyog athava jnanayog adi kisi bhi marg se paramasiddhi ko prapht kar lene ke pashchat bhi unaki vashtavik sthiti mean ya prapht kiye hue paramatatthv mean to koee aantar nahian rahata; kiantu shvabhav ki bhinhnata ke karan acharanoan mean kuchh bhed rah sakata hai. ‘sadrishan cheshhtate shvashy: prakriterjnanavanapi’ (gita 3:33) is kathan se bhi yahi siddh hota hai ki sab jnanavanoan ke acharan aur shvabhav mean jnanottarakal mean bhi bhed rahata hai.
ahanta, mamata aur rag-dvesh, harsh-shok, kam-krodh adi ajnanajanit vikaroan ka abhav tatha samata aur param shaanti- ye lakshan to sabhi mean saman bhav se paye jate haian; kiantu maitri aur karuna, ye bhaktimarg se bhagavan ko prapht hue mahapurush mean vishesh roop se rahati hai. isi prakar man aur indriyoan ko sanyam mean rakhate hue anasakht bhav se karmoan mean tathpar rahana, yah lakshan vishesh roop se karmayog ke dvara bhagavan ko prapht hue purushoan mean rahata hai.
gita ke doosare adhhyay ke pachapanavean se bahataravean shlok tak kitane hi shlokoan mean karmayog ke dvara bhagavan ko prapht hue purush ke tatha chaudahavean adhhyay ke baeesavean se pachisavean shlok tak jnanayog ke dvara paramathma ko prapht hue gunatit purush ke lakshan batalaye gaye haian aur yahaan terahavean se unhnisavean shlok tak bhaktiyog ke dvara bhagavan ko prapht hue purushoan ke lakshan haian.
- ↑ sarvavhyapi, sarvashaktiman bhagavan ke avataroan mean, vachanoan mean evan unake gun, prabhav, aishhvary aur charitradi mean jo prathyaksh ke sadrish samhmanapoorvak vishhvas rakhata ho, vah shraddhavan hai. paramapremi aur param dayalu bhagavan ko hi param gati, param ashray evan apane pranoan ke adhar, sarvashv manakar unhhian par nirbhar aur unake kiye hue vidhan mean prasanhn rahane vale ko bhagavathparayan purush kahate haian.
- ↑ bhagavadbhaktoan ke uparyukht lakshan hi vashtut: manavadharm ka sachhcha shvaroop hai. inhhian ke palan mean manushhy-janhm ki sarthakata hai, khyoanki inake palan se sadhan sada ke liye mrithyu ke panje se chhoot jata hai aur use amritashvaroop bhagavan ki prapti ho jati hai. isi bhav ko shpashht samajhane ke liye yahaan is lakshan-samuday ka nam ‘dharmamay amrit’ rakha gaya hai.
- ↑ jin siddh bhaktoan ko bhagavan ki prapti ho chuki hai, unamean to uparyukht lakshan shvabhavik hi rahate haian; isaliye unamean in gunoan ka hona koee bahut b di bat nahian hai; parantu jin sadhak bhaktoan ko bhagavan ke prathyaksh darshan nahian hue haian, to bhi ve bhagavan par vishvas karake param shraddha ke sath tan, man, dhan, sarvashv bhagavan ke arpan karake unhhian ke parayan ho jate haian tatha bhagavan ke darshanoan ke liye nirantar unhhian ka nishhkam bhav se premapoorvak chiantan karate rahate haian aur satat cheshta karake uparyukht lakshanoan ke anusar hi apana jivan bitana chahate haian- bina prathyaksh darshan hue bhi keval vishvas par unaka itana nirbhar ho jana vishesh mahatthv ki bat hai. aise premi bhaktoan ko siddh bhaktoan ki apeksha bhi ‘atishay priy’ kahana uchit hi hai.
sanbandhit lekh
varnamala kramanusar lekh khoj