महाभारत भीष्म पर्व अध्याय 40 श्लोक 4-11

chatvariansh (40) adhyay: bhishm parv (shrimadbhagavadgita parv)

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mahabharat: bhishm parv: chatvariansh adhyay: shlok 4-11 ka hindi anuvad

shrimadbhagavadgita a‍dhyay 16


he parth! dambh, ghamand,[1] aur abhiman[2] tatha krodh,[3] kathorata[4] aur ajnan[5] bhi ye sab asuri-sampada ko lekar utpann hue purush ke lakshan haian.[6] daivi sampada mukti ke liye[7] aur asuri sampada baandhane ke liye mani gayi hai. isaliye he arjun! too shok mat kar, kh‍yoanki too daivi-sampada ko lekar utpann hua hai. he arjun! is lok mean bhootoan ki srishti yani manushy samuday do hi prakar ka hai,[8] ek to daivi-prakriti vala doosara asuri prakriti vala. usamean se daivi-prakriti vala to vistarapoorvak kaha gaya, ab too asuri prakriti vale manushy samuday ko bhi vistarapoorvak mujhase sun.

asur-svabhav vale manushy pravritti aur nivritti-in donoan ko hi nahian janate.[9] isaliye unamean n to bahar bhitar shuddhi hai, n shreshth acharan hai aur n satyabhashan hi hai. ve asuri prakriti vale manushy kaha karate haian ki jagat ashrayarahit, sarvatha asaty aur bina eeshvar ke,[10] apane ap keval stri purush sanyog se utpann hai, atev keval kam hi isaka karan hai. isake siva aur kya hai.

sambandh- aise nastik siddhant ke manane valoan ke svabhav aur acharan kaise hote haian, is jijnasa par bhagavanh krishn arjun ko agale char shlokoan mean unake lakshanoan ka varnan karate haian aur kahate haian ki he arjun! is mithya jnan ko avalamban karake jinaka svabhav nasht ho gaya hai tatha jinaki buddhi mand hai, ve sabaka upakar karane vale kroorakarmi manushy keval jagat ke nash ke liye hi samarth hote haian.[11] ve dambh, man aur mad se yukt manushy kisi prakar bhi poorn n hone vali kamanaoan ka ashray lekar, ajnan se mithya siddhantoan ko grahan karake aur bhrasht acharanoan ko dharan karake[12] sansar mean vicharate haian. tatha ve mrityuparyant rahane vali asankhy chintaoan ka ashray lene vale, vishayabhogoan ke bhogane mean tatpar rahane vale aur ‘itana hi sukh hai’ is prakar manane vale hote haian.

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tika tippani aur sandarbh

  1. vidya, dhan, kutumb, jati, avastha, bal aur aishvary adi ke sambandh se jo man mean garv hota hai- jisake karan manushy doosaroan ko tuchchh samajhakar unaki avahelana karata hai, usaka nam ‘ghamand’ hai.
  2. apane ko shreshth, b da ya poojy samajhana, man, b daee, pratishtha aur pooja adi ki ichchha rakhana evan in sabake prapt hone par prasann hona ‘abhiman’ hai.
  3. buri adat ke athava krodhi manushyoan ke sang ke karan ya kisi ke dvara apana tiraskar, apakar ya nianda kiye jane par, man ke viruddh kary hone par, kisi ke dvara durvachan sunakar ya kisi ka anyay dekhakar-ityadi kisi bhi karan se antahkaran mean jo dveshayukt uttejana ho jati hai-jisake karan manushy ke man mean pratihiansa ke bhav jagrat ho uthate haian, netroan mean lali a jati hai, hoth ph dakane lagate haian, mukh ki akriti bhayanak ho jati hai, buddhi mari jati hai aur kartavy ka vivek nahian rah jata- ityadi kisi prakar ki bhi ‘uttejit vriti’ ka nam ‘krodh’ hai.
  4. komalata ke atyant abhav ka nam kathorata hai. kisi ko gali dena, katuvachan kahana, tane marana adi vani ki kathorata hai, vinay ka abhav sharir ki kathorata hai tatha kshama aur daya ke viruddh pratihiansa aur kroorata ke bhav ko man ki kathorata kahate haian.
  5. saty-asaty aur dharm-adharm adi ka yatharth n samajhana ya unake sambandh mean viparit nishchay kar lena hi yahaan ‘ajnan’ hai.
  6. is shlok mean durgun aur duracharoan ke samuday roop asuri sampad sankshep mean batayi gayi haian. atah ye sab ya inamean se koee bhi lakshan jisamean vidyaman ho, use asuri sampada se yukt samajhana chahiye.
  7. isi adhyay ke pahale shlok se lekar tisare shlok tak sattvik gun aur acharanoan ke samudayaroop jis daivi-sampada ka varnan kiya gaya hai, vah manushy ko sansar bandhan se sada ke liye sarvatha mukt karake sachchidanandaghan parameshvar se mila dene vali hai- aisa ved, shastr aur mahatma sabhi manate haian
  8. manushyoan ke do samuday mean jo sattvik hai, vah to daivi prakriti vala hai aur jo rajomishrit tamahpradhan hai, vah asuri prakriti vala hai. ‘rakshasi’ aur ‘mohini’ prakriti vale manushyoan ko yahaan asuri prakriti vale samuday ke antargat hi samajhana chahiye.
  9. jis karm ke acharan se is lok aur paralok mean manushy ka yatharth kalyan hota hai, vahi kartavy hai. manushy ko usi mean pravrit hona chahiye aur jis karm ke acharan se kalyan hota hai, vah akartavy haian, use nivrit hona chahiye. bhagavanh ne yahaan yah bhav dikhalaya hai ki asur-svabhav vale manushy is kartavy-akartavy sambandhi pravritti aur nivritti ko bilkul hi nahian samajhate isiliye jo kuchh unake man mean ata hai, vahi karane lagate haian.
  10. yahaan asur prakriti vale manushy ki managadhant kalpana ka varnan kiya gaya hai ve log aisa manate haian ki n to is charachar jagat ka bhagavan ya koee dharmadharm hi adhar hai tatha n is jagath ki koee nity satta hai. arthath n to janm se pahale ya marane ke bad kisi bhi jiv ka astitv hai evan n koee isaka rachayita, niyamak aur shasak eeshvar hi haian.
  11. nastik siddhant vale manushy atma ki satta nahian manate, ve keval dehavadi ya bhautikavadi hi hote haian isase unaka svabhav bhrasht ho jata hai, unaki kisi bhi satkary ke karane mean pravriti nahian hoti. unaki buddhi bhi atyant mand hoti hai; ve jo kuchh nishray karate haian, sab keval bhog-sukh ki drishti se hi karate haian. unaka man nirantar sabaka ahit karane ki bat hi socha karata hai, isase ve apana bhi ahit hi karate haian tatha man, vani, sharir se charachar jivoan ko darane, duahkh dene aur unaka nash karane vale b de-b de़ bhayanak karm hi karate rahate haian.
  12. jinake khan-pan, rahan-sahan, bol-chal, vyavasay-vanijy, den-len aur bartav-vyavahar adi shastr viruddh aur bhrasht hote haian, ve bhrasht acharanoan vale kahe jate haian.

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