वैष्णव सम्प्रदाय

vaishnav dharm / Vaishanav Dharm

vaishnav sampraday / bhagavat dharm / Bhagwat Dharm
vaishnav dharm ya vaishnav sampraday ka prachin nam bhagavat dharm ya paancharatr mat hai. is sampraday ke pradhan upasy dev vasudev haian, jinhaian, jnan, shakti, bal, viry, aishvary aur tej- in chh: gunoan se sampann hone ke karan bhagavan ya 'bhagavat' kaha gaya hai aur bhagavat ke upasak bhagavat kahalate haian. is sampraday ki paancharatr sanjna ke sambandh mean anek mat vyakt kiye gaye haian. 'mahabharat'<balloon title=" mahabharat shantiparv (339:11-12)" style="color:blue">*</balloon> ke anusar char vedoan aur saankhyayog ke samavesh ke karan yah narayaniy mahapanishad paancharatr kahalata hai. narad paancharatr ke anusar isamean brahm, mukti, bhog, yog aur sansar–paanch vishayoan ka 'ratr' arthat jnan hone ke karan yah paancharatr hai. 'eeshvarasanhita', 'padmatant', 'vishnusanhita' aur 'paramasanhita' ne bhi isaki bhinn-bhinn prakar se vyakhya ki hai. 'shatapath brahman' ke anusar sootr ki paanch ratoan mean is dharm ki vyakhya ki gayi thi. is karan isaka yah nam p da. is dharm ke 'narayaniy', aikantik' aur 'satvat' nam bhi prachalit rahe haian.

prarambh

anuman hai ki lagabhag 600 ee॰poo0, jis samay brahman granthoan ke hiansapradhan yajnoan ki pratikriya mean bauddh-jain sudhar-andolan ho rahe the, usase bhi pahale se apekshakrit shant, kintu sthir dhang se ek upasana pradhan sampraday vikasit ho raha tha, jo prarambh se vrishni-vanshiy kshatriyoan ki satvat namak jati mean simit tha. vaidik parampara ka isane sidha virodh nahian kiya, pratyut apane ahiansapradhan dharm ko ved-vihit hi bataya isalie tatha is karan bhi ki usaki pravritti bauddh aur jain sudhar-andolanoan ki bhaanti khandanatmak aur prabal upacharatmak nahian thi, is sampraday ki vaisi dhoom nahian machi. ee॰poo0 chauthi shati mean panini ki ashtadhyayi ke<balloon title=" panini ashtadhyayi- vasudevarjunabhyaan bunri (4.3.98)" style="color:blue">*</balloon> sootr se vasudev ke upasak ka praman milata hai. ee॰poo0 tisari-chauthi shati se pahali shati tak vasudevopasana ke anek praman prachin sahity aur puratattv mean mile haian.

prachalan

jainoan ke salak purushoan mean vasudev aur baladev bhi haian tatha arishtanemi aur vasudev ke sambandh ka bhi ullekh prachin jain sahity mean milata hai. bauddhajatakoan (ghat aur maha umagg) mean vasudev ki katha kahi gayi hai. bauddh sahity ke 'chullaniddes' me ajivak, niganth, jatil baladev adi shravakoan ke sath vasudev ko poojane vale vasudevakoan ka bhi ullekh hua hai, jisase soochit hota hai ki yah sampraday tisari-chauthi shati ee॰poo0 mean vidyaman tha. isi kal mean chandragupt maury ki rajasabha ke yoonani rajadoot megasthanij ne 'saurasenaee' (shauraseni) jati mean jo 'joberij' (yamuna) nadi ke kinare basati thi aur 'methora' (mathura) aur klosobara (krishnapur) jisake pradhan nagar the, heraklij (krishna) ke vishesh roop se pooje jane ka ullekh kiya hai. 200 ee॰ poo0 ke vesanagar (bhilasa) ke ek stambh lekh ke anusar vaiktriya ke rajadoot heliyadoras ne devadhidev vasudev ki pratishtha mean garoodastambh ka nirman karaya tha. vah apane ko bhagavat kahata tha. ee॰poo0 pahali shati ke nanaghat ke guhabhilekh mean any devataoan ke sath sankarshan aur vasudev ka bhi namollekh hai. isi samay ka ek aur shilalekh chittau dagadh ke samip ghosundi mean mila hai, jisamean kanvavanshi raja sarvatat dvara ashvamedh yajn ke avasar par bhagavan sankarshan aur vasudev ke mandir ke lie 'poojashila-prakar' banavaye jane ka ullekh hai . mathura ke ek mahakshatrap shodash (ee॰poo0 80-57) ke samay ke ek shilalekh ke anusar vasu namak ek vyakti ne mahasthan (janmasthan mathura) mean bhagavan vasudev ka mandir banavaya tha. in pramanoan se soochit hota hai ki bhagavat dharm ka sabase pahala nam vasudev dharm ya vasudevopasana hai. bhagavat nam bhi kam-se-kam ee॰poo0 doosari-tisari shati mean prachalit ho gaya tha. prarambh mean yah upasana-marg shoorasen (adhunik brajapradesh) mean basane vali satvat jati mean simit tha, parantu isaka prachar kadachit satvatoan ke sthanantaran ke phalasvaroop ee॰poo0 doosari-tisari shatabdiyoan mean hi pashchim ki or bhi ho gaya tha tatha kuchh videshi (yoonani) log bhi ise manane lage the.

dakshin ke prachin tamil sahity mean vasudev, sankarshan tatha krishna ke anek sandarbh milate hai. in sandarbhoan ke adhar par anuman kiya gaya hai ki uparyukt satvat log, jo vaidik puroovanshak ek jati vishesh ke the, magadh ke raja jarasandh dvara akranta hone ke karan kurupaanchal ke shoorasen pradesh se pashchimi simantapradesh ki or chale gaye. marg mean inamean se kuchh log palav aur usake dakshin ki or bas gaye aur vahian se dakshin desh ke sampoorn uttari kshetr tatha koankan mean phail gaye. inhian mean se kuchh aur dakshin ki or chale gaye. dakshin ke adviya, andar aur idaiyar jatiyoan ke log pashupalak ahir ya abhiroan ke samakaksh haian. satvat jati bhi pashupalak kshatriyoan ki jati thi. 'aitarey brahman' mean dakshin ke satvatoan dvara indr ke abhishek ka ullekh milata hai. at: jan p data hai ki satvatoan ka dakshinagaman usase pahale ho chuka tha. ve apane sath apani dharmik paramparaean bhi avashy lete gaye hoange.

sahityik ullekh

bhagavat dharm bhi prarambh mean kshatriyoan dvara chalaya hua ek abrahman apasana-marg tha parantu kalantar mean sambhavat: avaidik aur nastik jain-bauddh matoan ka prabaly dekhakar brahmanoan ne use apana liya aur vaishnav ya narayaniy dharm ke roop mean usaka vidhivat sanghatan kiya. 'mahabharat' shantiparv <balloon title=" mahabharat shantiparv " style="color:blue">*</balloon> ke narayaniy upakhyan mean is navin dharm ko vaishnav yajn kaha gaya hai aur yajn pradhan vaidik karmakand ke pravritti-marg ke viparit ise nivritti-marg bataya gaya hai. is vaishnav yajn mean pashuvadh ka spasht roop mean nishedh tatha tap, saty, ahiansa aur indriyanigrah ka vidhan kiya gaya tha. 'mahabharat' mean hi vasudev ko vaidik devata vishnu se abhinn bataya gaya tatha sath hi krishna ko bhi dvitiy vasudev ke roop mean unhian ka avatar prasiddh kiya gaya. rrigved mean vishnu-sambandhi jo tho di-si rrichanaean milati haian, unamean unaka atyant bhavy varnan hua hai. ve trivikram hai tin pad-prakshepoan mean samagr sansar ko nap lete haian isilie ve uroogay (vistirn gativale) aur urookram (vistirnapad-prakshepavale) kahe gaye haian. unaka tisara pad-kram sabase ooancha hai. unake paramapad mean madhu ka uts hai. vishnu prithvi par lokoan ke nirmata haian, oordhvalok mean akash ko sthir karane vale haian tatha tin dagoan se sarvasv ko napane vale hai. rrigved mean vishnu ko ajey gop vishnurgopa adabhy: <balloon title=" rrigved (1 / 22/ 18) " style="color:blue">*</balloon> bhi kaha gaya hai. unake paramapad mean bhoorishrrianga chanchal gayoan ka nivas hai.<balloon title=" rrigved(1 / 154 / 6)" style="color:blue">*</balloon> unaka vah sarvochch lok golok kahalata hai. yajn-pradhan brahman-kal mean vishnu ka mahattv badhata gaya. unhean svayan 'yajn' ki sanjna di gayi. unaki apeksha vaidik devata agni ko hin bataya gaya hai. 'aitarey brahman' mean ullekh hai, ki vishnu ne asuroan se chhinakar samast prithvi indr ko de di thi. aitarey brahman<balloon title=" aitarey brahman (8 / 3 /15)" style="color:blue">*</balloon> aur 'shatapath brahman'<balloon title=" shatapath brahman (1 / 9,3 / 9) " style="color:blue">*</balloon> mean bhi isi prakar ka ek ullekh hai. is prakar sarvadhik shaktishali vaidik devata indr ki apeksha vishnu ki mahatta brahman kal se hi badhane lagi thi. brahman–granthoan se vishnu ke avataroan- vaman, varah, matsy aur koorm sambandhi praman bhi ekatr kiye gaye haian. jo ho, pashu-yajn-virodhi navin dharm ke upasy banane ke lie vaidik devataoan mean vishnu hi sabase adhik upayukt the aur isilie 'mahabharat' mean unhean vasudev se abhinn bataya gaya tatha vasudevopasakoan ke satvat dharm ko vaishnav dharm ke nam se prasiddh kiya gaya.

narayan vasudev

krishna mool vasudev ya par vasudev se bhinn haian, aisa anek pramanoan se siddh kiya gaya hai. krishna sambandhi vaidik ullekhoan- aangirasri rrishi, krishna aur krishsur ke ullekhoan- mean unake vasudev hone ka koee sanket nahian hai. 'chhandogy upanishad

1. terahavean khand se unnisavean khand tak chhandogy upanishad' ke devaki-putr krishna ghor aangiras ke shishy haian aur ve guru se aisa jnan upalabdh karate haian, jisase phir kuchh bhi janane ko shesh nahian rahata tatha yajn ki ek aisi saral riti sikhate haian, jisaki dakshina tap, dan, arjav, ahiansa aur saty hai isase spasht vidit hota hai aangiras gotr ka ghor namak rrishi vaidik aangiras ka uttaradhikari tha. aangirasoan mean sabase pramukh brihaspati kahe gaye haian, jinhean kisi samay paancharatr ka jnan sauanpa gaya tha ghor aangiras ne devaki putr krishna ko jo uparyukt yajn ki vidhi batayi thi, vah bhi bhagavat yajn ya vaishnav yajn ki hi thi, at: devaki-putr krishna ya vasudev krishna bhagavat dharm ke adi pravartak nahian the. yah bat svayan gita se pramanit hoti hai ki krishna se bhinn koee aur vasudev pahale ho chuka tha. 'mahabharat' shantiparv mean varnit uparyukt vaishnav yajn ke upasy ka asali nam narayan hai, jinhean vishnu se abhinn kahakar bataya gaya hai ki yahi narayan vasudev haian aur yahi duratma kans ka nash karane ke lie dvapar aur kaliyug ki sandhi mean mathura mean janm leange. us samay log kahegean ki mahatmaoan par aur narayan sansar ka hit karane ke lie arjun v krishna ke hi roop mean prakat hue hai. yahi narayan hans, koorm, matsy,shavarah, nrisianh vaman, parashuram, ram, krishna aur kalki avatar leange. <balloon title=" mahabharat shanti parv, adhyay" style="color:blue">*</balloon>

vibhinn kal

any anek pramanoan se yah spasht vidit hota hai ki mahabharat ke samay tak adhyatmatatv ke devata narayan, aitihasik poojy purush vasudev aur vaidik devata uroogay vishnu ekakar hokar bharat-yuddh ke krishna mean samanvit hone lage the aur nana prakar se yah udyog hone laga tha ki krishna hi ekamatr dvitiy vasudev, narayan, hari, bhagavat aur vishnu ke avatar haian harivansh tatha anek puranoan mean krishna ke ekamatr dvitiy vasudev hone ke, shrrigal vasudev aur pondr, vasudev sambandhi akhyan milate haian. mahabharat aur puranoan mean krishna ko sattvatarshabh kaha gaya hai, jisase krishna ke bhi vrishnivanshiy sattvat hone ki soochana milati hai. is prakar sattvat hone ki soochana milati hai. is prakar sattvatoan ke kul-dharm ko mahabharat aur puranoan ki mahayata se ek vyapak lokadharm banane ka satat udyog kiya gaya. kadachit bhagavat dharm ki yah parinati chauthi-paanchavian shatabdi mean gupt vansh ke rajyakal mean huee. gupt samrat apane ko param bhagavat ghoshit karane mean garv ka anubhav karate the. unhoanne pauranik vaishnav dharm ko paryapt protsahan diya. phir bhi guptavansh ki udar dharmik niti ke phalasvaroop shaiv aur bauddh dharm bhi yathesht unnati kar rahe the. vaidik brahman dharm ka smart roop, jisamean vishnu, shiv, durga, soory aur ganesh- in paanch devataoan ki pooja vihit thi, vyapak prachar pa raha tha. vaishnav dharm ke prachar se hi ahiansa aur avataravad ke siddhant ka vyapak roop mean prachalan ho gaya tha. is prakar lagabhag 600 ee॰ poo0 se 500 ee॰ tak bhagavat dharm ke pratham utthanakal mean hi usake prachar ke prachur sadhan pauranik sahity ke roop mean taiyar ho gaye the. ramayan aur mahabharat ki bhi vaishnav parinati ho chuki thi.

bhakti

parantu chhathi shatabdi se chaudahavian shatabdi ki lagabhag samapti tak uttarabharat mean bhagavat dharm unnati nahian kar saka. smart vaidik dharm aur bauddh dharm mean lokaroochi ko akrisht karane ki ho d si ho rahi thi. isi pratispardha mean bauddh dharm ne ek or vaishnav dharm ki anek batean apana lian tatha doosari or lok-vishvasoan aur lok-prathaoan ko apanata hua vah mahayan, mantrayan, vajrayan, sahajayan adi roopoan mean parinat hota hua dhire-dhire nam-shesh ho gaya. pauranik dharm aur shankarachary ke udyog bhi bauddh-dharm ko nasht karane mean dhire-dhire saphal hone lage. parantu is kal mean dakshinabharat mean bhagavat dharm ka utkarsh ho raha tha. dakshin ke alavar bhaktoan ki parampara navian shatabdi tak avichchhinn chalati rahi. unaki bhakti mean prapatti ki bhavana aur bhagavan ke anugrah ka sabase adhik mahattv hai. alavaroan ki sankhya barah mani jati hai. inake bhavapoorn git tamil ke 'prabandham' mean sangrihit hai, jinhean tamil ved ki sanjna di jati hai. in alavar bhaktoan mean goda ya andal nam ki ek prasiddh stri bhakt bhi huee hai. in prapattibhav pradhan bhaktoan ne vishnu, vasudev ya narayan tatha unake avatar ram aur krishna ke prati ananyabhav ka prem prakat kiya hai tatha krishna aur gopiyoan ki anand-kri daoan ka tanmayatapoorvak varnan karate hue unake prati dasy, vatsaly aur madhury bhav ki bhakti prakat ki hai.

granth

alavaroan ki bhaktibhavapoorn giti-rachanaoan mean keval bhakti ke sadhan paksh ka udghatan milata hai. navian-dasavian shati mean tamil pradesh mean hi alavaroan ke bhakti andolan ko vaidik aur shastriy roop dene vale acharyoan ka uday hua. shankar mayavad-advaitavad ke sath bhakti ka samanjasy kaise ho, yah ek vikat samasya thi. at: advait ke sthan par vishishtadvait ka pratipadan kiya gaya aur mayavad ka prabal tarkoan ke adhar par khandan kiya gaya. sabase pahale achary ranganath muni (824-924 ee॰) hue, jo nath muni ke nam se prasiddh haian. luptapray tamil ved <balloon title="bhaktipoorn giti-kavy" style="color:blue">*</balloon> ka uddhar karake unhoanne shrirangam ke prasiddh mandir mean usake gayan ki vyavastha ki. 'yogarahasy' aur 'nyay-tattv' namak inake do sanskrit granth bhi kahe jate haian, jinamean vishishtadvait ka pratipadan hua hai. nath muni ke pautr yamunachary (alabandar) hue, jinhoanne 'gitarth-sangrah, 'siddhitray', 'mahapurush-nirnay' aur 'agam-pramany' adi anek grantho ki rachana karake vishishtadvait siddhant ka samarthan , mayavad ka khandan, vishnu ki shreshthata ka pratipadan tatha paancharatr-siddhant ki vaidik pramanikata ki sthapana ki. parantu vaishnav acharyo mean sabase adhik prasiddh shri ramanujachary (1016-1137) hue. unhoanne brahmasootr par 'shribhashy' likha. isake atirikt 'vedarthasangrah','vedantasar', 'vedantadip','gadyatray' aur 'gitabhashy' ki rachana karake inhoanne shankar advait', aur bhedabhed vadi bhaskar mat ka khandan apane mayavirahit vishishtadvait tatha us par adharit prapattipoorn bhaktidharm ka pratipadan kiya. ramanuj dvara sthapit bhakti-dharm shrivaishnav kaha jata hai, kyoanki vishvas kiya jata hai ki isaka pravartan svayan shri (lakshmi) ke dvara hua hai. lakshminarayan isake upasy dev haian.

ramanuj ki mrityu ke sau varsh ke bhitar dakshin mean ek any achary madhv hue, jinake nam par madhv mat prasiddh hua. madhvachary ka adhyatmik siddhant bhedavad ya dvaitavad hai. bhakti ke prachar ke lie unhoanne brahmasampraday ki sthapana ki, kyoanki usake mool pravartak svayan brahm mane jate haian. madhvachary ne spasht roop mean mayavad-advaitavad ka khandan karake bhakti ka path prashast kiya. dakshin bharat mean is bhakti-sampraday ne, vishesh roop se karnatak aur dakshini maharashtr mean krishnabhakti ka vyapak prachar kiya. bangal ka gau diy vaishnav sampraday bhi madhv mat ki ek shakha kaha jata hai. madhvachary ka ek nam anandatirth bhi tha. inake likhe tis granth kahe jate haian, jinamean 'gitabhashy', 'brahmasootrabhashy', 'anubhashy', 'anupakhyan' , 'dashopanishadabhashy' , 'gitatatparyanirnay' , 'bhagavatatatpary-nirnay', 'mahabharatatatpary-nirnay' mukhy hai.

dakshin ke achary

dakshin ke hi ek aur achary nimbark ya nimbadity prasiddh haian. ramagopal bhandarakar ke anusar inaka samay barahavian shatabdi (mrityu 1162 ee॰) hai. kuchh logoan ka vichar hai ki ye isase bhi poorv hue the aur inaka bhakti-sampraday sabase prachin hai. jati ke ye tailang brahman aur belari zile ke nivasi bataye jate haian. parantu dakshin mean nimbark ki koee parampara nahian milati. inake sampraday ka pradhan kendr vrindavan hi hai tatha govardhan ke samip nimb gaanv inaka sthan kaha jata hai. inaka asali nam niyamand tha, nimbadity ya nimbark nam ek chamatkar ke phalasvaroop mila tha. kahate haian, svayan devarshi narad ne inhean gopalamantr ki diksha dekar krishnaopasana ka upadesh diya tha. apane 'vedantaparijatasaurabh' mean inhoanne bina kisi ka khandan kiye brahmasootr ki sankshipt sritti ke roop mean apane dvaitadvait siddhant ka pratipadan kiya hai. 'dashashloki' 'shrikrishnastavaraj', 'mantrarahasyashodashi' , 'prapannakalpaballi' adi inaki kuchh aur chhoti-chhoti rachanaean haian. bhakti ke prachar ke lie apane dvaitadvaitavad par adharit 'sanakadi-sampraday' inhoanne sthapit kiya. ise hans-sampraday, sanatan-sampraday aur devarshi-sampraday bhi kahate haian.

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dakshin ke uparyukt tin acharyoan ke atirikt vishnusvami nam ke ek aur achary prasiddh haian. parantu unake samay, sthan tatha dharmik vishvas ke sambandh mean itana adhik matabhed hai tatha use door karane ki samagri itani svalp hai ki unake sambandh mean kuchh bhi nishchit roop se kah sakana sambhav nahian jan p data. kaha jata hai ki vishnusvami dravi d desh ke kisi raja ke mantri ke putr the. balyakal se hi unake hriday mean dharmik sanskar dridh ho gaye the. svayan vanshidhari kishor shyam ne unhai darshan dekar bataya tha ki nirakar roop ke atirikt mera sakar roop bhi hota hai. mujhe prapt karane ka sugam upay sakar ki bhakti hi hai. phalat: vishnusvami ne balkrishna ki moorti ki pratishtha karayi aur bhakti ka upadesh dena prarambh kiya. bhandarakar ne 'bhaktamal<balloon title=" nabhadas, chhappay (48) " style="color:blue">*</balloon> ke ullekh ke adhar par vishnu svami ka samay 13 vian shati anuman kiya hai, parantu yah nirnay bahut many nahian kaha ja sakata. vishnusvami nam ke kam-se-kam tin bhaktoan ka pata chala hai. inamean se kaun vishnusvami shudvadvait mat ke pratipadak tatha bhakti ke 'rudrasampraday' ke sansthapak the, yah kahana sambhav nahian hai. vastusthiti yah jan p dati hai. ki shuddhadvait ki prachinata pramanit karane ke lie hi usaka sambandh vishnusvami se jo da jata hai.

shastriy roop

dasavian se terahavian-chaudahavian shati tak is prakar bhakti ka andolan dakshin mean shastriy roop dharan karake tatha adhyatmik paksh mean dridh hokar pun: uttar ki or aya aur chaudahavian shatabdi se unnisavian shatabdi tak prabal veg ke sath desh ke vistrit bhoobhag mean maharashtr, gujarat, panjab, madhyadesh, magadh, utkal, asam aur vangadesh mean phailakar vyapak lokadharm ban gaya. uttarabharat mean isaka navin roop mean prachar karane vale sabase pratham aur sabase adhik shaktishali svami ramanand hue, jinhoanne adhyatmik drishti se ramanuj ke vishishtadvait ko hi manate hue bhakti ka prithakh sampraday sthapit kiya, jisamean dakshinaty shrivaishnavoan ki tarah sparshasparsh ke niyam kathor nahian the. lakshminarayan ke sthan par unhoanne sitaram ko upasy dev banaya. ramanandi vaishnav vairagi vaishnav kahe jate haian. ramanand ki do prakar ki shishy-paramparae aur thian. ek mean nimn jatiyoan ke log the aur doosari mean savarn log. madhyayug mean bhakti ka prachar karane vale bhakt-kaviyoan mean ek ke pratinidhi kabiradas aur doosari ke tulasidas hue.

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chaudahavian-pandahavian shati mean kabir, raidas adi nirgunopasak santoan ki bhakti adhik prabal rahi, parantu age ki shatabdiyoan mean vallabhachary (1478-1530) ke shuddhadvait par adharit pushtimarg, nimbachary dvara pratipadit nimbark sanpraday aur uttarabharat mean unake shishy shrinivasachary, audumbarachary, gauramukhachary aur lakshman bhatt dvara pracharit sanakadi sampraday, madhvachary ke brahm ya madhv sampraday, gosaee hitaharivansh (1503) ke radhavallabh sampraday, svami haridas ke haridasi ya sakhi sampraday tatha chaitany mahaprabhu ke gau diy vaishnav sampraday ne krishnabhakti-andolanoan ke roop mean bhagavat dharm ko samay ke avashyakatanusar navin roop diya aur samagr lok-jivan ko amool prabhavit karake use nayi asha, umang aur kriyatmak shakti se anupranit kiya. doosari or gosvami tulasidas ne ramabhakti ke roop mean prem bhakti aur maryada bhakti ka apoorv samanvay karake bhakti-dharm ko ek navin samajik shakti pradan ki. madhyayug mean bhakti ka prachar karane vale sabhi sampradayoan var unake anuyayi bhakt kaviyoan ne 'shrimadbhagavat' hi madhyayugin bhagavat dharm ka akshay strot hai. vallabh-sampraday mean to use prasthanatrayi ke sath sammilit karake 'prasthanachatushtay' nam se bhakti-dharm ka akar mana gaya hai.

tika-tippani

(sahayak granth)-

1. vaishnavijm, shaivijm adi: ar0 ji0 bhandarakar;
2. introukshan tu param sanhita (gayakava d sanskrit sirij): divan bahadur es0 krishnasvami aiyangar;
3. bhagavat dharm : (baladev upadhyay)-br0 v0