Slok 2 – Puruśa Amaratv ka Prabhu hai

Hamne Purūśāsūkta ke pratham ślok mein dekha ki Purūśa ka vivaran acchī tarah se Sarv-Gyānī, Sarv-Sāmarthī aur Sarv-Vyāpī ke rūp mein varnit kiya gaya tha. Tab hamane yah praśn pūcha tha ki kya yah Purūśa Yīśu Satsang (Yīśu Masīh) ho sakata hai ya nahin aur is praśn ko dhyān mein rakhate hue Purūśāsūkta ke mādhyam se adhyayan kī yātra ka ārambh kiya tha. Is tarah se ham Purūśāsūkta ke dūsare śalok tak ā pahunche hain jo nirantar Purūśa nāmak is vyakti ka varnan bahut hī asāmāny śabdon mein karata chala jāta hai. Yahān par sanskrti aur usaka hindī bhāśāntaran diya hua hai. (Sanskrti ka bhāśāntaran aur Purūśa ke ūpar mere bahut se vichār Josap Padanījerakāra dvāra rachit pustak Prāchīn Vedon mein Masīh (346 prśthon kī, 2007 mein likhī huī) nāmak pustak ke adhyayan se āe hain.)

Purūśāsūkta ka dūsara śalok
Sanskṛti kā Angrejī Lipyantaraṇ Sansṛti kā Hindī Bhāśātanran
Purusa evedam sarvam yadbhutam yacca bhavyam utamrtatvasyesano yadannenatirohati Purūśa hī pūrn brahmānd hai, jo kuch hai aur jo kuch hoga. Aur vah Amaratv ka prabhu hai, jise vah bhojan [prākrtik padārth] rahit prabandh karata hai

Purūśa kī Yogyataen

Purūśa brahmānd (antarikś aur padārth kī pūrī sīma) mein sarvocch hai aur samay ka prabhu hai (jo kuch hai aur jo kuch hoga) sāth hī sāth vah ‘Amaratv ka prabhu’ – arthāt Anant Jīvan hai. Hindu Paurānik Kathaon mein bahut se devatāgan pae jāte hain, parantu kisī ko bhī is tarah kī anant yogyataen nahin dī gaī hain.

Yah aisī vismit karane vāle preranādāyak gun hain jo keval ek sacce Parameśvar – svayam srśti ke prabhu se hī sambandhit ho sakate hain. Yah Rgved ka Prajāpati hoga (Ibrānī Purāne Niyam ke Yahovah ka paryāyavāchī). Is prakār, yah vyakti Purūśa, hī keval is ek Parameśvar–sārī srśti ke prabhu ka dehadhārī arthāt avatār ho sakata hai.

Parantu hamāre lie isase bhī adhik prāsangik yah hai ki yah Purūśa hamāre lie Amaratv (Anant Jīvan) ka prabandh karata hai. Vah aisa prākrtik padārth ka upayog karate hue nahin karata, arthāt vah Anant Jīvan dene ya pradān karane ke lie brahmānd kī prākrtik prakriyaon ya prākrtik padārth/urja ka upayog nahin karata hai. Ham sabhī mrtyu aur karm ke abhiśāp ke adhīn hain. Yah hamāre astitv kī nirarthakata hai jisase ham chutakāra pāne kī lālasa rakhate hain aur jisake lie ham pūja, pavitr snān aur any tapasvī prathaon ko karane vāle kathin kāryon ko karate hain. Yadi yahān par thodī sī bhī sambhāvana hai ki yah saty hai aur yah ki Purūśa ke pās donon arthāt Amaratv ko pradān karane kī iccha aur sāmarthy hai, to yah buddhimānī hoga ki kam se kam isake bāre mein adhik jānakārī prāpt kar lī jae.

Ved Pustak (Baibal) ke Reśion ke sāth tulana

Is bāt ko dhyān mein rakhate hue āie mānavīy itihās kī sabase prāchīn pavitr rachanaon mein se ek ke ūpar dhyān den. Yah Ibrānī Niyam (jise Baibal ka Purāna Niyam ya Ved Pustak kah kar pukāra jāta hai) mein paī jātī hai. Rgved kī tarah hī, yah pustak vibhinn Reśiyon kī devavāniyon, stutigān, itihās aur bhaviśyadvāniyon ka ek sangrah hai, yadyapi jinhonne unhen bahut pahale hī likh diya tha, vah itihās ke vibhinn yugon mein rahe aur likha. Is tarah se Purāna Niyam vichāron ka ek sarvottam sangrah ya vibhinn preranāpradatt rachanaon ka pustakālay ek pustak ke rūp mein sankalit hai. In Reśiyon kī adhikānś rachanaen Ibrānī mein thīn aur is prakār yah mahān Reśi Abrāham ke vanśaj the jo lagabhag 2000 Isa Pūrv rahe. Parantu phir bhī, ek rachana aisī hai, jise Reśi Ayyūb ke dvāra likha gaya tha jo Abrāham se bhī bahut pahale rahe the. Unake rahane ke samay tak Ibrānī jāti utpann nahin huī. Ve jinhonne Ayyūb ka adhyayan kiya hai yah anumān lagāte hain ki vah lagabhag 2200 Isa Pūrv, arthāt 4000 varśon pahale rahe the.

… Ayyūb kī pustak mein

Apanī pavitr pustak, jise Ayyūb ke nām se pukāra jāta hai, ham nimn vachan ko usake sāthiyon ko kahate hue sunate hain:

Mujhe to niścay hai ki mera chudānevāla jīvit hai,

Aur vah ant mein prthvī par khada hoga.

Aur apanī khāl ke is prakār naśt ho jāne ke bād bhī,

Main śarīr mein hokar Parameśvar ka darśan paūnga.

Usaka darśan main āp apanī ānkhon se

apane liye karūnga – aur koī dūsara nahin.

Yadyapi mera hrday andar hī andar chūr chūr bhī ho jae! (Ayyūb 19:25-27)

Ayyūb ek āne vāle chudānevāle arthāt ‘uddhārak’ kī bāt karata hai. Ham jānate hain ki Ayyūb bhaviśy kī or dekhata hai kyonki uddhārak prthvī ke ūpar khada ‘hoga’ (arthāt bhaviśy kāl mein). Parantu yah uddhārak vartamān kāl mein bhī rahata hai – yadyapi prthvī ke ūpar nahin. Is kāran yah uddhārak, Purūśāsūkta ke is ślok mein Purūśa kī tarah hī, samay ka prabhu hai kyonki usaka astitv hamārī tarah samay ke sāth bandha hua nahin hai.

Ayyūb tab ghośana karata hai ki ‘apanī khāl ke is prakār naśt ho jāne ke bād,’ (arthāt apanī mrtyu ke paśchāt) vah use (is uddhārak ko) dekhega aur usī samay vah ‘Parameśvar ko dekhata’ hai. Dūsare śabdon mein āne vāla yah uddhārak Parameśvar ka dehadhāran arthāt avatār hai, thīk vaise hī jaise Purūśa Prajāpati ka dehadhāran hai. Parantu kaise Ayyūb use apanī mrtyu ke paśchāt dekh sakata hai? Aur is bāt ko suniśchit karane ke lie ham is bāt anajān na rah jaen ki Ayyūb yah ghośana karata hai ki ‘mere svayam kī ānkhon se – main aur koī aur nahin’ jagat par khade hue is chudānevāle ko dekhega. Isakī keval ek hī vyākhya hai ki is uddhārak ne Ayyūb ko Amaratv pradān kiya hai aur vah us din kī apekśa kar raha hai jab chudānevāla, jo Parameśvar hai, jagat ke ūpar chalega aur usane Ayyūb ko Amaratv pradān kiya hai tāki vah bhī phir se Prthvī ke ūpar chale aur chudānevāle ko apanī svayam kī ānkhon se dekhe. Is din kī apekśa ne use itana adhik mantr mugdh kar diya hai ki usaka hrday andar hī andar chūr chūr ho jāta hai. Yah vah mantr hai jisane use parivartit kar diya tha.

…Aur Yaśāyāh

Ibrānī Reśi ne āne vāle ek vyakti ke viśay mein bhī bola hai jisaka vivaran bahut adhik Ayyūb ke chudānevāle aur Purūśa ke is vivaran ke jaisa dikhaī deta hai. Yaśāyāh ek aisa Reśi hai jo lagabhag 750 Isa Pūrv raha. Usane bahut se vachanon ko Iśvarīy prerana se likha. Vah ab āne vāle is vyakti ka varnan karata hai:

Taubhī sankat bhara andhakār jāta rahega. Pahale to usane Jabūlūn aur Naptālī ke deśon ka apamān kiya parantu antim dinon mein tāl kī or Yaradan ke pār kī anyajātiyon ke Galīl ko mahima dega –

2 Jo log andhiyāre mein chal rahe the

unhonne bada ujiyāla dekha;

Aur jo log ghor andhakār se bhare hue mrtyu ke deś mein rahate the,

un par jyoti camakī…

6 Kyonki hamāre liye ek bālak utpann hua,

hamen ek Putr diya gaya hai;

Aur usaka Nām

adbhut yukti karanevāla, Parākramī Parameśvar

anantakāl ka Pita, śānti ka Rājakumār rakha jaega. (Yaśāyāh 9:1-2, 6)

Dūsare śabdon mein, Reśi Yaśāyāh ek Putr ke janm ko pahale se dekh raha tha aur usakī bhaviśyadvānī kar raha tha aur is Putr ko ‘Parākramī Parameśvar… kah kar pukāra jaega’. Yah samāchār viśeśakar un logon ke lie sahāyatāpūrn tha jo ‘ghor andhakār se bhare hue mrtyu ke deś mein rahate the’. Isaka kya arth hai? Hamāra jīvan is bāt ko jānate hue yāpan hota hai ki ham apanī āne vālī mrtyu aur un karmon se jo hamāre ūpar śāsan karate hain, se bach nahin sakate hain. Isalie ham vāstav mein mrtyu kī chāya mein jīvan yāpan karate hain. Is tarah se āne vāle is Putr ko Parākramī Parameśvar kah kar pukāra jaega, jo ham logon ke lie bada ujiyāla ya āśa hogī jo apanī ānevālī mrtyu kī chāya mein jīvan yāpan karate hain.

… Aur Mīka

Ek aur Reśi jo Yaśāyāh (750 Isa Pūrv) ke samay mein hī rahe the, ne bhī āne vāle vyakti ke bāre mein Iśvarīy vachan ko kaha hai. Usane likha hai ki:

he Baitalaham Eprāta,

yadi tū aisa chota hai ki yahūda ke hajāron mein gina nahin jāta,

Taubhī tujh mein se mere liye ek Purūś nikalega,

Jo Israeliyon mein prabhuta karane vāla hoga;

Aur usaka nikalana prāchīnakāl se,

Varan anādi kāl se hota āya hai. (Mīka 5:2)

Mīka ne kaha ki ek vyakti Eprāta kśetr ke Baitalaham nāmak śahar se nikal kar āega, jahān par Yahūda ka gotr (arthāt Yahūdī log) rahata tha. Is vyakti ke lie sabase anūtha yah hai ki yadyapi yah itihās mein ek niśchit samay par Baitalaham se ‘nikal kar āega,’ parantu vah apane mūl mein pūrv se hī samay ke ārambh se astitv mein tha. Is prakār Purūśāsūkta ke ślok 2 aur Ayyūb ke ānevāle chudānevāle kī tarah, yah vyakti bhī hamārī tarah samay ke bandhan mein bandha hua nahin hoga. Vah samay ka prabhu hoga. Yah Iśvarīy yogyata hai, na ki mānavīy, aur is tarah se vah sabhī ek hī vyakti ko udadhrt kar rahe hain.

Yīśu Satsang (Yīśu Masīh) mein pūrn hona

Parantu yah vyakti kaun hai? Mīka isake lie hamen ek mahatvapūrn aitihāsik surāg deta hai. Aane vāla vyakti Baitalaham se āega. Baitalaham ek vāstavik śahar hai jo ki hajāron varśon se āj tak astitv mein hai jise āj ke samay israel/West baink ke nām se pukāra jāna jāta hai. Aap isako Googal kī Prthvī par pa sakate aur mānachitr par dekh sakate hain. Yah ek bada śahar nahin hai, aur na hī kabhī raha hai. Parantu yah sansār mein prasiddh hai aur vārśik vaiśvik samāchāron mein bana rahata hai. Kyon? Kyonki yah Yīśu Masīh (ya Yīśu Satsang) ka janm sthān hai. Yah vah śahar hai jahān par usane lagabhag 2000 varśon pahale janm liya tha. Yaśāyāh hamen ek aur surāg ko deta hai kyonki vah kahata hai ki yah vyakti Galīl ke ūpar prabhāv dālega’ur yadyapi Yīśu Satsang (Yīśu Masīh) ne Baitalaham (jaisa kī Mīka ne pahale se hī dekh liya tha) mein janm liya tha, vah Galīl mein pala badha aur ek śikśak ke rūp mein usane vahān seva kī, jaisa ki Yaśāyāh ne pahile se hī bhaviśyadvānī kar dī thī. Baitalaham usaka janmasthān hone ke kāran aur Galīl usakī sevakaī ka sthān hone ke kāran Yīśu Satsang (Yīśu Masīh) ke jīvan ke sabase adhik jāne jāne vāle do sthān hain. Is tarah se ham yahān vibhinn Reśiyon ke dvāra kī gaī bhaviśyadvāniyon ko dekhate hain jo Yīśu Masīh (Yīśu Satsang) mein pūrn ho jātī hain. Kahīn aisa to nahin ki Yīśu hī vah Purūśa/Chudānevāla/Sāsak ho jise in prāchīn Reśiyon ne pahale se dekh liya tha? Is praśn ka yah uttar aisī kunjī ho sakatī hai jo is bāt ko khol detī hai ki kaise ham jo ‘mrtyu kī chāya’ (aur karmon) mein rah rahe hain ko Amaratv pradān kiya ja sakata hai, is bāt par hamārī soc niśchit hī hamāre samay mein vichārayogy hai. Is kāran ham apanī khojabīn ko jārī rakhenge jab ham Purūśāsūkta ke adhyayan ke mādhyam se aur āge badhate hain aur Ibrānī Ved Pustakon ke Reśiyon se isakī tulana karenge.

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