How do we understand which section of scripture is literal and which poetic? (Hindi)
Answer Podcast
Transcript
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When we study this scripture how do we understand that there is some Kavyatmak Kavyatmak Alankar like there were 1 million or 10 lakh wives or is it true from a behavioral point of view? So how do we decide? In Chaitanya Charita Amrita, there is a shloka where Chaitanya Mahaprabhu is telling that the sages have used different types of Alankars to praise God and one of the Alankars is called Atishoyakti Atishoyakti means exaggeration in English is actually a negative feeling like they are exaggerating but Atishoyakti is actually positive because it increases the beauty like in English there is a word Slim and Thin so Thin means they are very thin and Slim means they are attractive so the Atishoyakti is actually positive it is an exaggeration Exaggeration in English is negative so that is why many times the poets the first Shastra there are many Kavyatmakas and in Bhagavad Gita we see Avinashita Tadviddhi Bhagavan Atma ka Nash nahin hota hai 2.72 Adhyay 17 Shloka but after that in 16 Adhyay 21 Shloka it is said that Trivdham Narkasyedam Dwaram Nashanam Atmanaham Atma ka Nash karte hai Kaam Krodh Lobhya Atma ka Nash kar rahe hai Atma ka Nash toh koi nahin kar sakta hai toh yeh jabhaharik nahin hai yeh Kavyatmak hai Atma ka Nash patla Atma ke Adhyati Chitna ka Nash hai toh matlab hume dekhna yeh hai ki Shastra ka ek Siddhant hai aur Shastra me jo bhi cheez bataye gayi hai wo cheeze us Siddhant ke Siddhant ke anukun hume uska artha lena hai toh uske avipreet hoga toh yahan tak ki acharya bata ke ki agar Krishna bhi Siddhant ke vipreet bolege toh hume Krishna ke vachana bhi sukar nahin karege aur iska udharan kya hai Govardhan Leela me Krishna karma mamam se kavaran karte hai Krishna kahe de hai ki arre tumko devata ki puja karne ki zoorat kya hai tum karma karo hindra ko paane dena hi padega toh yahan pe acharya bata rahe hai aur sandarb se bhi hume spashtan hota hai ki yeh koi yahan pe Krishna koi Adhyatmik Guru ke roop me Adhyatmik gyan nahin dere hai woh ek leela hai leela me woh hindra ko uksane ke liye kuch kaare kar rahe hai toh hume jo bhi shastra me bataya gaye hai woh shastra ke siddhant ke light me ke drishtikon se dekhna hai hum toh abhi kuch cheeze hai jo shastra ke siddhant kuch log aise kavyatmak vishlesan karege interpretation is vishlesan? nahi interpretation is tika is commentary actually koi kuch aisa matlab nikalege jo kavyat bolege ki bahut shastra ke siddhant ke viprit ho jata hai aise ki abhi koi kehta hai ki aaj toh main koi kurukshetra ka yudh hua hi nahi toh abhi yeh toh mahabharat me uska pura mahabharat me climax hi hai wo kitna toh agar woh kalpani ka agar hum bolte hai ya kalpani kya woh kavyatma kuch metaphorical hai bol diya toh kitna mahabharat abhi pura mahabharat hi metaphorical bolna padega toh aisa toh koi aacha nahi pata hai toh yeh kya ho raha hai saare siddhant ke viprit ho gaya hai toh agar koi siddhant ke viprit hai toh usko us prakaar ke kavyatma katha ko shikar nahi karna hai par kayi jagah pe aise ho jata hai ke kavyatma katha nahi nikalege toh wo siddhant ke viprit ho jayega jaise ke me bata hai ki aatma ka vinaash hota hai toh hape hum kavyatma ke lehna padega toh abhi kuch kuch cheeze aise ho sakti hai jo jiske hum kavyatma katha leh sakte hai ya ya byaabharik katha leh sakte hai aur uska siddhant pe kuch prabhav nahi pata hai toh Bani Nirmal Chitra Ketu ke itni saari patni aati hai toh abhi yeh koi bhakte ke nahi yeh everything is possible toh krishna don’t aap bhautik tarak ko tarak mat lagao bhagwan krishna ke sabko sambhav hai haan bhagwan krishna ke sambhav hai yahaan pe par yahaan pe bhagwan krishna kahaan hai ismi dham Chitra Ketu hai aur yahaan pe Chitra Ketu koi mahan bhakte bhi nahi hai Chitra Ketu ke mahan yogi bhi nahi hai aur uss samay unke paas koi divya shaktiya bhi nahi hai aise bataya gaya hai ki means agar hum kahani ke tarah se dekhe ke toh matla Chitra Ketu me uss samay itni shakti bhi nahi hai ki ek santan utpant kar sake toh toh aise paristiti me aisa lagana ki Chitra Ketu ke paas koi achint shakti se jisse ki wo 10 lakh patniyon ke saath reh sakta tha wah wah uski sandarg me nahi toh zaruri hai aur nahi consistent hai wo nahi uski saath jhudta hai wo toh aur upar se agar uss kahani ka marm kya hai ki aapko bhautik sukh kitne bhi yajnaay kitne bhi kitne bhi aapke paas subhiday ho firbhi aap sukhi nahi hoge itni zari patniyadi firbhi ek putar praapt nahi ho firbhi baadme putar praapt nahi ho toh abhi usse bhi dhukhi aaya toh wah jo 10 lakh jo patniya hai wah kaavyatmak roop se le kaavyatmak roop se le iss se uss kahani ke kahani ke saar pe kuch farak nahi pad raha hai kahani ke siddhan pe kuch farak nahi pad raha hai koi bapke aayega ki bhagwatam saar achint hai usme jab ho sakta hai aur unke ko shraddha hai unke ko shraddha rakh sakte hai par isko hamme ek faith issue nahi bana chahiye ki tum iske vishwas nahi kah sakte hai is matlab tumhe shraddha nahi hai tumhe shraddha loo, aise nahi hai ek aur cheez waha pe bataya gaya hai ki jab Uchitraketu ko putra hua Hashish ho uske baad mein wo uske baaki patniyo ke baade ko laksh karne laga ho aur usse kaarunga dukhi ho gaya hai iska matlab kya hai uske pehle wo un sab ko laksh de rahe the tabhi ek aadmi agar 10 lakh patniya hai toh aap ganit karo saal me bhi ek baar mil nahi sakte hai toh phir toh kitna laksh de sakte the toh yaha pe jo hai yeh koi kaheda hai kaavyatmak hai toh vastu mein usme koi bhi haan nahi hai isko humein vilkul zaruri nahi hai ki isko literally lena zaruri hai toh koi lena chahege toh le sakte hai toh mahatpurna kya hai ki shastro ka ek uddesh hota hai aur wo uddesh ko kendra mein rakhna gohar zaruri hai Raghupaji ko ek baar pucha gaya tha kisi ne ki koi shishya ne pucha hum jab jo vade vade scholars pandita pandita se baat karte hai unko gharam batata hai ki bhaagvatan batata hai ki maharaj yugasen the unke karodo karodo body guard the toh kaise hai kaisa sambol gaya kahaan reh rahe the woh kahaan unka toilet tha kahaan unka ghar tha toh prabhupaji ne tabhi kya bola aapko bhaagvatan ke hazaara shlok hai na usme se pandita se baat karne ke liye wohi shlok mula kya hai toh hume hamesha shastro ka siddhant kya hai uspe zor dena hai aur siddhant ki drishti se hume sab kuch dekhna hai toh bhaagvatan ke pehles kalme bhi aata hai ki jab I think kaunse 10wa aadhyay 10wa ye 11wa aadhyay jo hai usme bhagwan krishna dwarka kyo ja rahe hain naapur se aur tabhi ek raasta bataya hai ki bhagwan iss sheher se gaye iss sheher se gaye iss sheher se gaye aur tabhi ek taaswane bhagwan likhta hai ki kuch vaigyanik hai woha bhagwan ne kaunsa maarg liya hai woha bilkul uska jaaj karke uska visualization karne ka prayas samshodhan kar rahe hai toh bhaagvatan ki joh brithvi ka tal hai woh hamesha badalte rehta hai aur uske kaaran yeh jo bilkul vishesh roop se swasthro roop se samshodhan karna vada mushkin hai as far as we are concerned we are simply satisfied that krishna has reached dwarka and is continuing his pastimes to do hum santush de hai ki abhi bhagwan krishna dwarka aage aur waha pe dwarka aapne bhaktu gyan mila karne wale hai toh isliye shastro ka jo sandesh hai uska ek matukun saahar hai aur uska siddhant hai uska saahar hai, uspe hi humein zor dena chahiye aur baaki saare cheezon ko kis tarah se samajhna hai do cheez hai usne siddhant ke vipit se nahi samajh nikaal nahi hai doosra hai ki aise cheezon pe zor nahi dena chahiye, jisse ki logon ka siddhant se one nikalke kahin aur chale jaye siddhant pe jahan tak maan rehega utna ho pragati karege utna wo aapkar ke bhagwan ki aur utna wo agrasar ho gaye bhakti me