Veda ka Bhed : Bhagavad-Gita
Yasyaamatam tasya matam / matam yasya na veda sahh
Asli gyaan us ke paas hai, jis ne yeh jaan liya hai ke woh asli haqeeqat ko[apni taaqat se] nahi jaan sakta; jo soochta hai ke us ne haqeeqat ko jaan liya hai, darasal us ko haqeeqat maalum hi nahi (Kena Upanishad 2.3)
Veda lafz sanskrit ke (Vid) se nikalta hai jis ke lafzi mayni hain: „Gyaan, Ilm, Daanish, samajhna, Aagaahi, Zahir hona,... aur is ka matlab hai, haqeeqi Ilm, ruhaani Aagaahi, devya Gyaan (Wahres Wissen).
Vedic Gyaan mehez apni hi tap-o-talaash jaise ke; Tehqeeq (Forschung), Takhmeen (Spekulation) ya Riyaazat (Meditation) se haasil nahi ho sakta. Aur yeh itna mahdud bhi nahi jo sirf kitaabi tehreeron se liya jay, balke is ke aur bahut saare tareeqe hain jis se yeh haasil, samjha, ya jaana ja sakta hai.
Gair-mokamal (unvollkommen) insaan se us waqat asli Gyaan ki tawaqo ki ja sakti hai, jab us ne kisi mokamal zariy se Gyaan haasil kiya ho. Vedic shaastras hi is ka asli zariya hain. Lekin aisa bhi nahi ke shaastras hume bina soche samjhe hi use qabul karne ki hidayat dete hon. Balke barax wo hume humaari budhi (aqal) ke saath us ki taaleem lene aur samajhne ki hidayat karte hain jis ki madad se param satya (Wahrheit) aur us ki jaD (Ursprung) ko jaan saken. Kyon ke Vedon ka alsi maqsad hi Param satya (Bhagwaan) ko samajhne aur us ke saath phir se apna rishta barqaraar karna hai jo humaare maadi dunya me aane se tuT gaya hai. Yeh rishta hai Aatma(Seele) ka Paramaatma (Überseele) se.
Vedic Gyaan ko theek tarah se samajhne ke liye pehle yeh samajhna bahut zaruri hai ke insaan ki asli pehchaan us ke maadi jism se nahi balke us ke andar basi Aatma se hai. Agar is baat ko theek tarah se na samjha jay to waazeh hai ke insaan apne aap ko bhi maadi maujood tasawur kare ga aur apni haqeeqi maahiyat, asliyat aur us ki ehmiyat ko bhi jaan.ne se mehrum rehe ga.
Saare Vedic shaastron ka ek hi maqsad hai: who hai Aatma aur Paramaatma ke taaluq ko bahaal karna aur us ko jaan.na. Yehi vedon ki asliyat (tatva) hai, jis ki tasdeeq Bhagvad Gita ke 15 adhyay ke 15 shlok me Shri Krishn khud hi karte hain:
vedaish ca sarvair aham eva vedyo “main hi tamaam vedon ke zariy jaan.ne laiq hon.”
Vedic Shaastron me ilm aur mazhb alag nahi hain balke ek unchi satah par dono mile hoy hain.
“Haqeeqi Gyan(Veda) maadi aur ruhaani (Gyaan aur Vigyaan) ka majmua hai, jab yeh tumaari samajh me aajay baqi kuchh samajhne ke liye nahi reh jata.” (- Bhagabad Gita 7/2-)
Insaan Gyan ki khoj me hai. Is ka maltlab yeh hai ke Gyaan pehle hi se maujood hona chaahiy. Gyaan hi haqeeqat hai. Taleem aur Tahqeeq ki madad se Haqeeqat ko dhonda ja sakte hai. Haqeeqi Gyaan ka matlab hi Veda hai. Haqeeqat par kabhi Makaan aur Zamaan (jagah aur waqt = Ort und Zeit) ka asar nahi hota. Haqeeqat hamesha aur har jagah per haazir aur maujood hoti hai. Use koyee Islaah (Korrigieren) karne ka dawa nahi kar sakta woh sirf ifsha (zahir) karne ki cheez hai, jo humari nazar se poshida hai.. Jaise kisi cheez ke upar se pardah hata kar aashkaar ya nomaayaan kiya jata hai,
Jo shakhs apne shu.ur (Bewusstsein= consciousness) ko is tarah se aazaad kar ke Ilm aur Haqeeqat (Veda) ke amwaaj (Frequenz) se mila leta hai, usko achanak hi bahar ki dunya bhi ek alag si raushni me nazar aane lagti hai.
Vedic Ilm sirf mazhabi aur ruhaani masayil par mehdud nahi balke bahut saari amali aur dunyawi mauzoaat par bhi moshtamil hai, jo har tarah se aaj bhi humaari zindagee ke rozmarah masaail hain.
Agar dunya ke mokhtalif akhlaaqi tehzeebon ki ruhaani mauzoaat ki hidaayaat ko moqaisawi taur par saamne rakha jay to nateeje ke taur par yeh waazeh hojay ga ke sab se wasiytareen (Umfangreich) hidaayaat aur zuhuraat (Offenbarung) bhaarat ke aseel aur pracheen tehzeeb vedon me hi milen ge. Jis ko vedic Tehzeeb (vedic Culture) bhi kaha jata hai .Pracheen Bhaarat ke Vedic Shaastron ki tafzeel itni ziyadah hai ke kaha jata hai sirf un ka mutaleya karne ke liye ek insaan ki puri zindagee kaafi nahi, un ko samajhna to dur ki baat hai.
Qadeem zamaane me ek hi ved hoa karta tha (Yajur Veda), jis me chaar tarah ke yagyon ki puri jaankaari darj thee. Jo baad me in yagyon ko aasaani se samajhne ki liye chaar vedon me taqseem kiya gaya: Rg veda – Yajur veda – Saama veda – aur Atharva veda. Devya Gyaan ke ilaawa Vedon me woh saari maalumaat bhi darj hai, jis ki khoj humaare maujooda modern Science abhi tak kar rahi hai; (Atome Energie se lekar Computer ki Technologie tak, balke us se bhi ziyada!!).
In ke elaawa bahut saare Puraans, Samhitaas, Mahaabhaarat wagairah shaastras hain jin ko Paanchwa Veda kaha jaata hai.
Us se bhi qadeem zamaano me matlab kal-yug se pehle, yeh Gyaan kitaabi yaani Tehriri shakal me nahi hoa karta tha. Kyon ke us waqat ki insaano ki zindagee ka mayaar, Intelligenz aur saath hi saath insaano ki yaadaasht (Memory Power) bhi bahut upar hoa karta tha. Ek baar kuchh yaad kar liya to humesha ke liy save ho jata tha. Us zamaano me yeh Gyaan Guru-kul me Guruon ki taraf se bachon ko sikhaaya jaata tha. Waise hi jaise aaj bhi bache school jaate hain.(Aaj–kal to yeh haal hai ke kal kya khaya tha aaj yaad nahi rehta !!) isi liy kal-yug ke liy hi vedon ko mukhtalif mauzooati hison me taqseem kiya gaya aur us ko tehriri shakal di gayee.
Yeh Gyaan pehli baar (Shri Vyaasadeva), jo Krishna, Krishna-Dvaipaayana, Dvaipaayana, Satyavati-suta, Paraasharya, Paraasharaatmaja, Vedavyaasa… wagairah namo se jaane jaate hain, Mahaamuni Paraasharas ke putra (Son) hain, jin ko Satyavati ne Mahaaraaja Shantanu ke saath shaadi se pehle hi janam dia. Shri Vyaasadeva ka janam hi vedon ko likhne ke liye hoa hai. (is mauzo par shri mad Bhagvatam me un ki tafsili katha hai).
Pura Vedic Ilm sirf Bhagvad Gita ya Bhagwaan ko samajhne ke liye hi likha gaya hai.
Kaha jata hai ke Bhagvad-Gita saare vedic gyaan ka Khulaasa ya Ras (Essenz) hai.
Kal-yug me agar hum Bhagvad-Gita par hi apna dhyaan den aur is ke tatva ko samajhne ki koshish karen to sab se aasaan aur mukhtasar raasta hai us ko samajhne aur jaan.ne ka.
Khaas taur par is aakhri aur hasaas daur me jahaan ab puri dunyaa khari hai, ek hi aasaan-tareen aur mukhtasar-tareen raasta bhi hai aur woh hai : us ka NAAM JAAP:
Harer name harer name harer namey wa kewalam
Kalau naastyva naastyva naastyva gatir-anyatha
„Bhagwaan ka naam lo, Bhagwaan ka naam lo, Bhagwaan ka naam lo. Bhagwaan ke naam ke siwa is kal-yug me paap se bachne ka aur koyee raasta nahi hai, koyee raasta nahi hai, koyee raasta hi nahi hai“
Bhagvad-gita ke mauzo ko samajhne ke liy paanch bunyadi sachayon ko samajhna zaruri hai:
1. Ishwar (Bhagwaan,); azeem Malik
2. jiva (jaandaar hasti) ; aala qudrat
3. prakrti (Maadi qudrat); adna qudrat
4. Kaal (daaymi waqt); maadi qudrat ke wajud ki miyaad
5. Karma (amal); jaandaaron ki masrufiyat ya sargarmi
Bhagvad Gita me Ishwar (Malike azeem, Bhagwaan), Jiva (jaandaar), Prakirti (Qudrat), kaal daaymi waqt, aur karma (amal) sab ki tashreh ki gayee hai.
In paanchon me se Ishwar, Jaandaar, Maadi qudrat aur Waqt abadi(daaymi) hain jabke Karma daaymi nahi.
Prakriti ka mozaahira aarzi (mauqati) to hota hai lekin yeh juthha yaani ke gair-haqeeqi nahi hai. Kuchh phailasophon ka kehna hai ke maadi qudrat ka mozahira jhuthha hai. Lekin Bhagvad-Gita ya Vaishnavon ke phalsaphe ke motaabiq aisa nahi hai. Is maadi qudrat ko juthha nahi mana jata. Is ko haqeeqi (Realität = Reality) lekin mouqati (Vergänglich) mana jata hai. Yeh ek badal ki tarah hai jo aasmaan ke paar ghomta hai ya mausam barsaat ki tarah jo faslon ki nasho-numa karta hai. Junhi barsaat khatam hoti hai aur badal uD jate hain tamaam faslen sukh jati hain jin ki nasho-numa baarish se ki gayee thi.
Isi tarah yeh maadi mozahira ek makhsus waqt par zahir hota hai. Kuchh der rehta hai aur phir gaib ho jata hai. Yehi prakriti ka chakar hai. Lekin yeh chakar hamesha chalta rahe ga . Is liye prakirti daaymi hai
Yeh zaahiri ya maadi dunyaa jis me hum reh rahe hain, wo khud bhi mokamal hai. Kyonke jin 24 anaasur (elements) se yeh aarzi kaaynaat takhliq (Schöpfung = Creation) ki gayee hai wo sankhay philosophy (analyse) ke motabiq is kaaynaat ki barqarari aur wojood ke liye mokamal wasail se mokamal taur par tarteeb di gayee hai. Yahaan kuchh bhi gair-zaruri nahi hai aur naa hi kisi cheez ki kami hai. yehi sachaayan hi Bhagvad-gita ke asli mauzoo hain jin ko samjhaya gaya hai.
Nizaame kaaynaat mukhtalif sargarmiyon se labrez hai. Tamaam jaandaar mukhtalif sargarmiyon me masruf hain. Bhagvad Gita se hi hume seekhne ko milta hai ke Bhagwaan kya hain? Jaandaar kya hain? Prakrati kya hai? Nizaame kaaynaat kya hai? Yeh kis tarah se waqt ke Control me hai? Aur jaandaaron ki sargarmiyan kya hain?
Madi qudrat khudmukhtaar nahi hai. Wo bhagwaan ki hidayaat ke tahet kaam karti hai.
Hum Bhagvad-Gita me paayen ge ke bhagwaan hi mokamal Kul (param satya) hain, jin me Ishvar, Jiva, Prakrti, Kaal aur karm maujood hain. Aur yehi mokamal kul (param satya) kehlata hai.
Yeh mokamal kul aur param saty mokamal param prushya Bhagwaan hi hain . sab kuchh hi in ki mokhtalif shaktiyon ki wajeh se hain. Bhagwaan ko Sachidaanand Vigraha kaha jata hai: ( Sach - Chid - Aanad - Vigraha) :
Sat = Daaymi (Ewig)
Chit = Gyaan (Wissen)
Aanand = Sukh (Glückseligkeit)
Vigraha = Surat (Gestalt)
(Bhrahma samhita) ki shuruaat is tarah hoti hai:
Ishvarah paramah kishnaha
Sac-cid-aanand-vigrahah
aanaadir aadir govindah
sarva- kaarana- kaaranam
“Govinda sab kaarano ke kaaran (tamaam wojuhaat ki wajeh) hain. Woh pehla gyaan, aur wohi abadiyat, Gyaan aur Aanand ki asli Surat hain.”
Kam-aqal log Param saty ko Nirakaar yaani (la-shakhsi = Unpersölich) maante hain. Lekin haqeeqat me woh ek ruhaani shakhseeyat hai aur iski tassdeeq tamaam vedic shaastron me ki gayee hai.
“Nityo nityaanaam chetaanash chetanaanaam.” (Katha Upanishad 2.2.13)
Jis tarah hum sab infiraadi jaandaar hastiyan hain aur apni apni infiradiyat (Individualität =Persönlichkeit) rakhte hain, isi tarah Param saty bhi ek shakhsiyat (Personality=individuality) hai aur Bhagwaan ki shakhsiyat ka ehsaas unki mokamal surat me tamaam rohaani pehlon ka ehsaas hai. Mokamal kul bagair shakal ke (Nirakaar = Unpersönlich) nahi hai. Agar woh bagair shakal ke hai to woh kisi dusri cheez se kam hai. tab wo mokamal nahi ho sakta. Mokamal kul me har wo cheez honi chahiye jo humare daira-e kaar ke andar ya bahar hai, nahi to wo mokamal nahi ho sakta.
Mokamal kul yaani Bhagwaan ki shakhsiyat ki bepanah shaktiyan hain: (paraasya shaktir vividhaiva shrüyate)
Tamaam Vedic giaan galti se paak hain aur Vedic ilm par tehqeeq ki zarurat nahi hai. Humaari tehqeeqat na-mokamal hai. Kyon ke hum apne na-mokamal hawaas (Sinne = Sense) se tehqeeq kar rahe hain. Hume mokamal ilm ko hasil karma hai jo rawayat dar rawayat (Parampara) se pairau-kaaron ke zarye chalta aaraha hai. Jise Bhagvad-gita me bayaan kya gaya hai. Hume sahi zariye se ilm haasil karma hai jo shaagirdaana jaanishini me aala-tareen ruhaani guru yaani khud Bhagwaan se shru ho kar rawaayat dar rawaayat ruhaani guruon ko pohnchaya jata hai. Aur yeh bina kisi shak aur shubah se qabul kia jata hai. Kisi ko bhi Bhagvad Gita ki kuchh baton ko maan.ne aur kuchh ko na maan.ne ki ijaazat nahi di jaati . Hume Bhagvad Gita ko bagair kisi modakhlat, kaanT-chhanT aur apni man-maani ke, qabul karma chahiy.
Bhagvad-Gita ko vedic ilm ka kaamil-tareen ax maana chaiye Vedic ilm maawaraayee zaray se hasil kia jata hai.aur khud Bhagwaan ne yeh ilm sab se pehle dia. Bhagwaan ka dia hoa gyaan Aprushay (Übermenschlich) hai, yaani yeh aisi hasti ne dia hai jo dunyawi logon me payee jaane wali char khaamiyon se mobara (aazaad) hain. Dunyawi log
1. galtiyaan karte rehte hain
2. hamesha wehem me mobtala rehte hain.
3. dusron ko dokha dene ka rij.haan rakhte hain.
4. na-mokamal hawaas rakhte hain.
In chaar khaamiyon wala kabhi bhi rohaani gyaan ki mokamal malumaat faraaham nahi kar sakta.
Insaan ki takhliq kuton aur biliyon ki tarah laDne ke liy nahi hoyee hai. Un ko insaani zindagee ki ehmeeyat ka ehsaas hona chahiy aur jaanwaron ki tarah ke kartutun se bachna chaahiy.
Insaan ko apni zindagee ke maqsad ka ehsaas hona chahiy. Jis ki hidaayat tamaam vedic shaastron me di gaee hai aur nichoor Bhagvad-gita me bayaan kiya gaya hai. Vedic adab insaanon ke liy hai jaanwaron ke liy nahi. jaanwar dosre jaanwaron ko maarne ke bawajood gunah-gaar nahi hota. Lekin insaan agar apni be-qabu zaiqe ki taskeen ke liye jaanwar marta hai to wo zarur qudrat ke qanun ko toDne ka zime-daar qaraar dia jay ga.
Bhagvad-gita me wazeh taur par bayaan kiya gaya hai ke teen qisam ke aamaal qudrat ke mokhtalif guno ke tahet paay jate hain: Saatvic(nek) aamaal, Rajasi ( hawasana) aamaal aur taamasi(jihaalati) aamaal. Isi tarah teen qesam ki khoraaq hain: satva-guni, rajo-guni aur tamo-guni khoraak. Yeh tamaam waazeh taur par bayaan kiy hoa hai ke agar hum Bhagvad-gita ki hidaayaat par theek taur se amal-paira hon to zindagee paak hojay gi aur aakhir-e kaar hum is manzil-e maqsud ko haasil karlenge jo ke is maadi aasmaan se bhi uncha hai.
(yad gatvaa na nivartante tad dhaama paramam mama).
Is manzil ko sanatan aasmaan yani abadi ruhaani aasmaan kaha jata hai. Is maadi dunyaa me hum dekhte hain ke har ek cheez aarzi hai. Yeh zahir hoti hai, kuchh der Thheherti hai, kuchh cheezen paida karti hai, semaTne lagti hai aur phir gaib ho jati hai. Masalan yeh jism, koyee phal ya koyee bhi cheez. Yeh maadi dunyaa ka qanun hai.
Hume ilm hai ke is aarzi dunyaa se bhi unchi ek aur dunyaa hai jis ka wajood dusri qudrat se hai aur jo sanaatan yani daaymi hai. Bhagvad gita me jiva ko bhi sanaatan yani daaymi kaha gaya hai.
Bhagwaan aur jaandaaron ke Sanaatan Dhaam me bahami shirkat insaani zindagee ki takmeel
hai.
Bhagvad Gita (15/7) me is Dhaam ki tashreh yun ki gayee hai:
Na tad bhaasayate süryo na shashaanko na paavakaha
Yad gatvaa na nivartante tad dhaama paramam mama
“mera param dhaam na Suraj na Chaand na Aag aur na hi Bijli se raushan hai. Aur jo wahaan pahunchte hain is maadi dunya me kabhi waapas nahi aate”
Is daaymi maadi wajood ke chaar daaymi dukhon (materiellen Leiden) ko koyee bhi khatam nahi kar sakta, hamesh is ke saath hi hain: Janam (Geburt), Burhaapa (Alter), Beemaari (Krankheit), aur Maut (Tod).
Saare Jive (Lebewesen) me itni Budhi (Intelligenz) hoti hai jo chaar Bunyaadi masrufiyaat ko anjaam de saken, jo us ki zarurat bhi hai. Woh chaar masrufiyaat hain: Khaana (Essen), Sona (Schlafen), Taulid-e misil (Fortpflanzung) aur defaa (Verteidigung). Yeh chaaron Prinzip saare jaanwaron se lekar paiD- paudon aur yahaan tak ke har Atom me maujood hain. Insaan apni budhi ki wajah se jo ke Bhagwaan ko samajhne ki salaahiyat se barkhurdaar hai dusre jaandaaron se imteyaaz rakhta hai.
Insaani zindagee hi ek aisa zariya hai jo hume Maadi dukhon se nikaal kar ruhaani khushi tak puhncha sakti hai.
Aage aur baaqi hai.
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