Blog is intended for discussion on the world's most powerful and divine scripture Bhagwat Geeta. I invite reader's opinion and their experiences about spirituality. The blog does not intend to translate the phrases of Geeta into spoken hindi and memorize it but rather tries to explore the hidden meaning that is meant to be observed and learnt from such a divine scripture.
Sanjay dhirtarashtra se kehte hain ki maharaj arjun ki baat sunkar shree Krishna arjun se yeh keh rahe hain. Shree Krishna arjun se kehte hain ki arjun tum un logon ke liye dukhi ho rahe ho jo is kabil nahi hain aur bhi gyani ki tarah baat kar rahe ho. Gyani na jeevit ke liye na mrit ke liye dukhi hota hai.
Bhaktjano shree Krishna ke much se nikle hue har shabd ek ved ke barabar hai. Shree Krishna to is trilok ke swami hain aur unse kisi ki koi baat chhupi nahi reh sakti hai. Arjun yahan par ek gyani ki tarah baat kar rahe the jo sahi aur galat ki paribhasha bata rahe the. Isiliye shree Krishna kehte hain ki tum ek gyani ki tarah baat kar rahe ho lekin phir bhi dhuki ho rahe ho, iska matlab to yahi he ki tum agyani ho kyonki gyani ko kabhi dukh nahi hota hai. Na jeevit ke liye aur na mrat ke liye.
Bhaktjano Aaj bhi is tarah ke monobhav hum dekh sakte hain. Hum kayee baar ek “Pattern” me baat karte hain jo sirf humne kahin se sikh liya hota hai aur jo humari apni sonch nahi hoti hai. Aap kisi se bhi puchiye ki chori karna galat hai sahi. Sare log yahi kahenge ki galat hai. Ab zara puchiye ki kyon galat hai to golmol jawab milega ki dusre ke paise par hamara hak nahi hota hai, chori karne se dusre ko dukh hota hai, etc etc. Par yeh koi nahi bata payega ki chori se chor ka kya nuksan hota hai, uska to faida hota hai to phir uske liye to chori acchi baat hi hui na. Lekin nahi humne yeh baat rat li hai ki chori karna galat hai aur bina sonche samjhe hum is baat ko mante chale jate hain. Chori ko galat kehne main hamara apna koi anubhav nahi hota hai aur yahi halat arjun ki thi. Woh dukhi ho rahe the to usme sirf kisi seekha hua ek pattern tha aur kuch nai.
Is tarah ki kayi batein hain jo humari ho kar bhi hamari nahi hoti. Kayi sari parat (layers) ban jati hain mann par, jinhe hatane ke baad hi hum apna asli swabhav jaan sakte hain. Jitni paratein banengi utne hi nakab bante chale jayenge. Aur in parton ko pehchane ke liyekoi mahatma hone ki jarurat nahi hai. Bas apne mann ko imandari se tatoliye aur sari baat samne aa jayegi. Agle ank mein hum is vishay par aur bhi charcha karenge.
Bhaktjano Aaj hum baat karenge dusre adhyai ki. Is adhyai me arjun shree Krishna ko apna guru banate hain aur unse vinti karte hain ki ve unhe apne dukhon ko harne ka raasta batayein.
Bhaktjano Is adhyai ko bade dhyan se padhiyega aur is par acchi tarah se manan kijiyega. Yeh adhyai ek tarah se geeta ki neev rakhta hai. Is adhyai me shree Krishna ne gyan yog, sankhya yog, karma yog, buddhi yog aur atma ki amarta ke bare main arjun ko vistar se bataya hai.
Is adhyai ko agar apne apne mann acchi tarah se baitha liya toh apka jeevan safal ho jayega.
Is adhyai ke mahatva ko dekhte hue hum is adhyai ke sare shlokon ki charcha karenge.
Thatha krypayavistam asru purnakulekshnam
Vishidantamidam vakyamuvach madhusudhanah !!!
Kutastva kasmalindam vishame samupastitham
Anaryajushtam asvargyam akirti karam arjun !!!
Dhirtarashtra jab sanjay se puchte hain ki rann bhumi par kya ho raha hai tab sanjay kehte hain : Shree Krishna arjun se keh rahe hain ki he arjun aise bure waqt me tumhare mann me yeh bhram, yeh kamjori kahan se aa gayi hai. Yeh kamjori kisi bhi gauravshali purush ko shobha nahi deti hai. Yeh manushya ko mukti ke marg se hatakar uske gaurav ko kshinn karti hai. Yeh paap hai.
Klaibyam ma sma gamah parth naitatvayyu paapadhyate
Katham bhishmam aham sankhye dronam cha madhusudhan
Ishubhih partiyotsami pujarhavarisudan !!!
Gurunhatva hi mahanubhavan
Shreyo bhoktum bhaikshamapiha loke
Hatvarthakamamstu gurunihaiva
Bhunjiya bhogan rudhira pradigdhan !!!
Shree Krishna arjun se kehte hain ki he arjun is apaurushta ko mann se nikalo, yeh tumhe shobha nahi deti. Arjun mann ki is durbalta ko nikalo aur yuddh ke taiyyar ho jao.
Arjun jawab dete hain ki bhagvan main kaise apne pujya pitamah bhishma aur acharya drona par bann chala sakta hun. Yeh paap hai. In pujaniya bujurgon se yuddh karne se toh accha hai main bheek mang kar jeevan yapan karun. In logon ke rakt ko baha kar mili sukh suvidha ko bhogna nahi chahta.
Na chaitad vidmah katran no gariyo
Yaduva jayem yadi va no jayeyuh
Yanev hatva na jijivishamas
Te vastithah prumukhe dhritharashtrah !!!
Karpanya-doshopahata-svabhavah
Pracchami tvam dharma-samuddha-chetah
Yechchheraya syanishchitam bruhi tanme
Shishyasteham sadhimamtvam prapannam !!!
Na hi prapashyami mamapanudhad
Yachhokamuchhosanam indriyanam
Avapya bhumavasapatanamarddham
Rajyam suraamapi Chadhipatyam !!!
Evamuktava Krishikeham gudakeshah parantapah
Na yotsya iti govindamuktava tushnim babhuv ha !!!
Aage arjun kehte hain ki main khud nahi janta ki mere liye kya accha hai, yuddh jeetna ya yuddh me haar jana. Mere samne dhrithrashtra ke putra khadhe hain jinhe marne ke baad mere jeene ki iccha samapt ho jayegi.
Apni mansik kamjori ki vajah se main sahi aur galat me farq nahi kar paa raha hun. Mere guno ko meri kamjori ne dhak diya hai. Main aapse vinti karta hun ki aap mujhe batayein ki mere liye kya accha hai. Main aapka shishya hun aur apne aapko apke hawale kar raha hun. Kripya marg darshan karein.
Is samasth prithvi ko jeetne par bhi ya devon ko jeetne par bhi main nahi samajhta ki mera yeh dukh khatm hoga. Isliye he keshav main yuddh nahi karunga. Yeh keh kar arjun chup ho jate hain.
Bhaktjano yeh arjun jaise dharmatma the jo paap karne se bachne ke liye aur apno ke prati prem ki vajah se unke saanth hue apman aur dhoke ko bhul kar yuddh se hatna chahte the. Varna is kalyug me apko birla hi koi milega jo apman ko sahan karke kisi ke prati prem bhav rakhe. Devon ke us yug ki yehi khasiyat thi ki log hamesha paap se bachne ki koshish karte the. Is sansar me mile apman, dokhe ko itna mahatva nahi dete the jitna mukti pane ko dete the. Aaj sab kuch ulta ho gaya hai. Bhagwan ki yaad hame tabhi aati hai jab hamare mann ki koi iccha puri ho gayi ho ya hum par koi vipatti aa gayi ho. Vedon ko padh kar unke bataye marg par chalne ki ummeed rakhna to bilkul bekar hai.
Baat karte hain arjun ki. Arjun ki is manodasha ki vajah thi agyanta. Sharir aur Atma ke beech ke sambandh ko na samajhne ki vajah se ve sahi aur galat me farq nahi kar pa rahe the. Manushya ko mukti keval ahinsa se nahi mil sakti. Use apne kartavya nibhane hi padte hain. Arjun ek kshatriya the aur unka pehla kartavya tha unniyay ke khilaf ladna aur us se vimukh hone ka matlab tha paap karna. Adharm ka saanth dena. Isliye hume yeh acchi tarah se samajh lena chahiye ki karma ka mahatva utna hi hai jitna gyan ka aur karm se vimukh hokar ishwar ko prapt karna namumkin hai. Gyan prapt karne ka koi matlab nahi hai agar aap use karm me tabdil nahi kar sake. Arjun ki manodasha vaisi hi hai jaise kisi ne gyan ki sari kitabe padh li ho par uske saar ko na samjha ho.
Duryodhan apne acharya se kehte hain ke ek jhalak dekhiye pandavon ki sena ko jise drupad ke putra drishtdyumn ne panktibaddh kiya hai.
Is tarah se pehle adhyai me rann bhumi par mahabharat ke charitron ka ek tarah se introduction karvaya gaya hai. Is pure adhyai me duryodhan ne koshish kari hai ki apne acharya aur pitamah bhishm ko mansik rup se apni taraf rakha jaye. Unke mann me pandavon ke liye prem ko kamm kiya jaye.
Upar likhe duryodhan ke kathan se yeh saaf pata chalta hai ki unhone acharya drona ko uksane ki koshish kari hai. Drupad se drona ki purani ranjish thi aur unka naam sunte hi unko gussa aana svabhavik tha. Aur isiliye duryodhan ne drupad putra drishtdyumn ka naam lekar kaha ki pandav ki sena ko dekhiye.
Hum pehle adhyai ke sare uvach ki charcha nahi karenge aur sirf saar ko samjhne ki koshish karenge. Ek baat to saaf hai ki aaj se panch hazar saal pehle bhi manushya me vahi kutilta thi jo aaj hai. Jis tarah se kalyug me bhai bhai ki ladai hoti hai, usi tarah se dwapar yug me bhi hui thi. Duryodhan ke kathan se yeh saaf pata chalta hai ki unke mann me pandavon ke liye zara bhi prem nahi tha aur wahi zahar ve dronacharya ke mann me bhi gholna chahte the. Mahabharat ke anusar us yuddh me 40 lakh logon ki sena thi jo aaj ke hisab se bhi bahut badi hai. Zara sonchiye kitna bhishan yuddh hua hoga. Aur is yuddh ka kaaran kyat ha, sirf raajpaat ka laalach. Aur is laalach ke mahasangram me bhi moksh ka raasta dikhaya tha bhagwan shree Krishna ne. Samajhna sirf itna hi hota hai ke ishwar prapti kisi yug ki mohtaj nahi hai, agar aap paap ke raste par chal rahe ho to koi satyug ya treta yug apka beda paar nahi laga sakta. Paapi to pehle bhi the aur aaj bhi hain, moksh hame unki wajah se nahi balki hamare karmo ki wajah se milega. Yug ka mahatva kewal itna hota hai ki satyug/treta yug me apko acchi sangati aasani se mil jayegi aur aap bhalayi ke raaste par chal sakte hai lekin kalyug me dharm ke jaankar hi bahut kam hai isliye acche aur bure karmo ki samajh hi nahi hai aaj kal aur manushya paap karta chala jata hai. Agar dharm ko samajhna hai to apne aaspas ki gatnaon ko dekhiye aur usme chhipe hue marm ko samjhne ki koshish kijiye. Is dharana ko mann se nikal dijiye ki ishwar prapti to sirf us zamane me hi sambhav thi.
Hum koshish karenge ki hum Geeta ko kewal ratenge nahi balki usme kahi gayi baton se kuch sikhne ki koshish karenge. Apne andar apne mann me jhankne ki koshish karenge. Agli baar dusre adhyai ki charcha karenge.
Bhaktjano charcha karte hain Geeta ke pehle adhyai ki. Is adhyai me rann bhumi kurukshetra par pandav aur kaurav sena, unki dasha, aur is yuddh ke mukhya patra Arjun, Krishna, Duryodhan, etc ki mano dasha ke bare me charcha ki gayi hai.
Adhyai shuru hota hai Dhirthrashtra ke puche sawal se, jinhe sanjay apni divya drishti se rann bhumi ke haal ki jaankari de rahe hain. Sanjay ko divya drishti mili hui thi jiski madat se ve kahin ka bhi darshan ghar baithe kar sakte the.
Dhirthrashtra puchte hain
Dharmashektra kurushektra samaveta yuyutsavah
Mamakah pandav caiva kimakurvata sanjay !!!
Dhirthrashtra sanjay se puchte hain ki mere putra jo yuddh karna chahte hain aur pandu ke putra dharmashektra par jama ho kar kya kar rahe hain.
Yahan par dhyan dene yogya baat yeh ki kurukshektra ko dharmashektra kaha gaya hai kyonki aisa mana jata hai ki kurukshketra ki bhumi par kadam padhte hi manushya me dharma ke prati jhukav aane lagta hai.
Hum aage is adhyai ki aur charcha karenge jo kul mila kar yuddh bhumi ki jhalak deta hai.
Bhaktjano gyan aur tark ki bahas bahut purani. Sadiyon se chali aa rahi hai.
Kya gyani ko tark nahi karna chahiye ?
Ishwar ne sabko dimag diya hai aur yeh dimag tark ke aadhar par kaam karta hai, to kya bhakti aur gyan kewal hriday ke vishay hain, dimag ke nahi ?
Bahas bahut purani hai aur gyani kabhi is bahas me hissa nahi lete hain. Gyan aur tark me bahut chota sa antar hota hai. Gyan jahan mul uddeshya ko dhyan me rakh kar baat karta hai wahi tark me mul uddeshya ka mahatva nahi hota hai. Is vishay ko hum is choti si laghu katha se samajh sakte hain.
Ek bar mathematics ki class chal rahi thi. Master sahab ne ek bacche se ek sawal pucha.
Ek parivar me char log hain. Mata, pita aur unke do chote-chote bacche hain.
3 roti hain aur unko char logon me bantni hai, batao kaise batonge ?
Bacche ne turant jawab diya, masterji charo logon ko paun roti dedo, barabar ho jayegi. Jawab ek-dum sahi tha. Usi class me ek Brahman ka ladka bhi tha. Usne uth kar kaha masterji kya aisa nahi ho sakta ke mata aur pita ko ek-ek roti dedi jaye aur bacchon me adhi-adhi roti bant di jaye. Bacche to chote-chote hain, adhi roti se unki bhook mit jayegi.
Bhaktjano gyan aur tark me bas yahi fark hota hai. Pehle bacche ne tark ke aadhar par jawab diya, usme karm ke mul uddeshya ka dyan nahin rakha jata hai. Roti bantne ka uddeshya tha bhook mitana jo usne nazar-undaz kar diya. Aur Brahman ke bacche ne roti ke mul uddeshya ka dhyan rakha aur sahi jawab diya.
Agar aap adhyatm ki kitabe padhte hain aur gyan ka saar nahi samajh pate to who kisi kaam ka nahi rehta. Gyan ka lakshya hota hai moksh aur us lakshya ko hamesha dhyan me rakh kar karm karne par na to dukh hota hai aur na moksh ke path se manushya bhatakta hai.
