Bhagavad Gita · Arjuna Vishada YogaAdhyaay 1, Shloka 41 (1.41)
Mool Sanskrit · अर्जुनः
अधर्माभिभवात् कृष्ण प्रदुष्यन्ति कुलस्त्रियः
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः
॥ 1.41 ॥
adharmābhibhavāt kṛṣṇa praduṣyanti kulastriyaḥ
strīṣu duṣṭāsu vārṣṇeya jāyate varṇasaṅkaraḥ
Anuvaad
"He Krishna! Adharma ke phailne se kul ki striyaan dooshit ho jaati hain; aur he Varshneya! striyon ke dooshit hone par varna-sankar (saamajik vyavastha ka mishran) utpann hota hai."
(Yeh Arjuna ke shabdon ka imaandaar anuvaad hai. Inme unke samay ki saamajik dhaarnaayen hain; aage ki vyakhya inhe sandarbh mein rakhti hai.)
Bhaavaarth
Arjuna kya keh rahe hain — shabdik roop se. Arjuna ki shrinkhala yeh hai: kul ke purushon ke naash se dharma ka paalan rukta hai → adharma phailta hai → kul ki striyaan (unke shabdon mein) "dooshit" hoti hain → varna-sankar hota hai. Is tark mein striyon ko kul ki "pavitrata" ki rakshak aur adharma ki pehli "shikaar" ke roop mein dekha gaya hai.
Tikakaar kya kehte hain. Shridhara Svami is shloka ke "praduṣyanti" ko kāyika doṣa (shaareerik dosh) ka kathan kehte hain (1.40 ke mānasa doṣa ke baad). Madhusudana Sarasvati do vyakhyaayein dete hain: (1) striyaan ek kutark se bhramit ho sakti hain — "jab hamare patiyon ne dharma ka ullanghan karke kul-naash kiya, to hum bhi kuch karein to kya dosh?"; ya (2) kul-naash karne wale "patit" patiyon se sambandh ke kaaran hi striyon ka "dooshit" maana jaana (smriti ke aadhaar par). Dono vyakhyaayein apne samay ke dharma-shaastreeya aur saamajik dhaanche mein hain.
Aaj ke pathak ke liye zaroori sandarbh — imaandaari se:
- Yeh Arjuna ke shabd hain, Krishna ke nahin. Yeh woh tark hain jinhe Krishna doosre adhyay ki shuruaat mein kaśmala (moh, 2.2) aur hṛdaya-daurbalya (2.3) ki sthiti se nikle hue kehte hain. Gita in tarkon ko Arjuna ki sthiti ke roop mein prastut karti hai, apne updesh ke roop mein nahin.
- Striyon ke baare mein dhaarna. Is tark mein striyon ki naitikta ko purushon ke dharma-paalan par nirbhar aur kul ki "pavitrata" ka bhaar dhone wala maana gaya hai. Yeh ek praacheen pitrasattaatmak (patriarchal) dhaarna hai. Kai aadhunik pathak aur vidvaan ise aalochnaatmak drishti se dekhte hain, aur is kitaab ka rukh bhi yahi hai ki is vaakya ko aaj ke liye kisi niyam ya stri-virodhi nishkarsh ka aadhaar nahin banaaya ja sakta.
- Varna-sankar aur jaati. Is shabd ka itihaas mein jaati-aadharit bhedbhaav ko uchit thehraane ke liye bhi upyog hua hai. Yeh kitaab aisi kisi vyakhya ka samarthan nahin karti. Aage Gita khud varna ko guna aur karm ke aadhaar par samjhaayegi (4.13, 18.41) — us par vistaar se charcha unhi adhyayon mein hogi, jahaan paramparaon ki alag-alag raay bhi di jaayegi.
- Ek vyapak maanviya sachchai. In sab ke baavjood, Arjuna ki chinta ke peechhe ek sachchi maanviya peeda hai: yuddh ke baad vidhvaaon, anaathon aur toote parivaaron ki asurakshita, aur saamajik dhaanche ka bikhar jaana. Yeh peeda har yuddh ki sachchai hai.
"Vārṣṇeya" — sambodhan. Vrishni vansh ke Krishna. Arjuna baar-baar Krishna ko unke kul ke naam se pukaarte hain — shaayad isliye ki baat kul ki ho rahi hai. (Yeh humari vyakhya hai.)