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Full text of "The creation, fall, and flood : an exposition of Genesis I-XI"

PAIDAISH, 

AUR INSAN Kt BARGASHTAGr 
AUR TU'FAN I NU'H KA BAYA'N. 

THE CREATION, FALL, AND FLOOD, 

AN EXPOSITION OF GENESIS I-XI. 



BY JOSEPH OWEN, 



MISSIONARY AT ALLAHABAD, 




ALLAHABAD : 

PRINTED AT THE PRESBYTERIAN MISSION PRESS. 

Rev. L. G. Hay. Sup't. 

1855. 



\st Edition] 



[500 Copies. 



I PRINCETON, N. J. ,| 



^ Part of the ^ 

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PAIDAISH, 

AURINSjV:N KrBARGASHTAGr 
AUR TITFA'N I NT/H Tf^ BAYA'N. 



THE CREATION, FALL, AKD FLOOD, 

AN EXPOSITION OF GENESIS I— XT. 



BY JOSEPH Wen, 



MISSIONARY AT ALLAHABAD. 



ALLAHABAD: 

ESBYTERIAN MISSION PRRS^ 

Rev. L. G. Hay. Sup'f. 

1855. 



DIBAJA 



Cain baras ke qanb guzre, ki is kitab ke 128 safhe 
mutafarriq matbu ho chuke, par kai sababon se, jin 
ka bayan zardr nahm hai, is ki takaiil men qadre ta~ 
waqquf hua. 

Safha i mundarja i zail par mulahiza karne se wazih 
hoga, ki is kitab ke likhne se yih garaz na thi, ki 
awamm-un-nas men taqsim ki jae, warna khatt i Ang- 
rezi men hargiz matbu na hoti ; aur na is tasnif ka yih 
mansha tha, ki un sabhon ke kam ae jo khatt i Angre- 
zi se waqif bain, is wajh se, ki is men aksar maqamat 
Arabi aur Sanskrit men khaltmalt hain. Musannif no 
is ko khass karke Hindustani waizon ke faide ke liye 
tasnif kiya. Is kitab ka madda aksar waizon ko dast- 
yab na ho sakta tha, kyunki jin kitabon men yih as- 
nad muntashar pae jate hain, wuh aksar kasir ul hajm 
aur qimatihain; lihaza musannif ne is ummed par, 
ki hamare Hindustani rafiq in baton se, jo ba sad 
diqqat un ke waste jama ki gai hain, baasani faida aur 
khushi hasil karenge, is ko tasnif kiya. Is kitab meg 
aksar mahaware ki galtian milengi, kyunki aksar jaldi 
aur adim ul fursati men likhi gal. Yih galtian in-sha 
Allah intibd i sani ke waqt durust ki jaengi. 

Is mukhtasar tasnif men kai ahbab ne i^nat ki hai, 
jin ki mihrbani ka musannif mamnun aur mashkur 
hai. Auwalin adib ul mutaakhirin, dli'^^ ^ bakamal, 
fazil i adim ul misal Janab Hall Sahib, jo sabiq meQ 
Banaras ke Madrasa i Sarkari men raunaq afroz the, 



ii DfsAjA. 

iiur ab Madrasa i Ajmere ke muntazim i khass hain. 
Doyam mutarajjim i be nazfr, muiishi i wala t^ihrir, hall 
i lugat i n\usiikila ke live Dikslianari, yane Babu John 
Han Sahib. Seyuiii Yunas Singh musaiinif ka shagird 
i rashid hai, jis ne Ilm i ilahi ke khulase ki taiyari 
raen, jo is tasnif ke zail men paya jata hai, madad ki. 

In ke siwa kai ek tasnifen bhi is men bakar amad 
hain, chunanchi zat ka bayan afzal i mutaqaddimin, 
ashraf i mutaakhirin, muhaqqiq i zaman, mudaqqiq i 
dauriin, fazil laiq i tarif, dhm qabil i tausif, Janab 
Krishna Mohan Banarji Sahib ki tasnif se muntakliab 
liai. Hinduon ke qadim mazhab ka hai zabandan, 
fasih ul bayan, Sanskrit ka fazil i lasani, Janab Lassen 
Sahib Allemani ke bayan ka tarjuma hai ; aur Ihn i 
Ilahi ka khulasa. Sahib ul ilni wal hilm, har ilea ke 
aniil, har fann ke kamil, Aflatun i zanian, Arastii i 
dauran, jami i maqulat, havi i manqulat, waqlf i asrar 
i ma la-yanhall, waqif i daqaiq i mujmal wa mufassal, 
jis ke ausaf arsh se farsh tak maruf o mashliur, Janab 
Archibald Alexander Sahib marhum o magfdr ki tasnif 
hai, jo is nam se mvilaqqab hai : BRIEF COMPEND 
OF BIBLE truth;' yane Baibal ki sachchdi kd 
khuldsa i mukhtasar ; aur kuchh bare Sawal o Jawab 
ki Kitab men se is men manqul iiai. 

Kash ki Khuda ki barakat un sabhon par, jinhon 
lie is ki taiyari :aen iauat ki hai, aur is ke parhnewa- 
Ion par bhi na^il iio 1 

Agarchi Pak Nawlshte kai ek nanion se maruf haio, 
par in ke do kiiuss liisse hain, yane, Wasiqa i Atiq, aur 
Wasicja i Jctdid. Wasiqa i Atiq, yane, Purane Ahdnanie 
iiien Ivhuda ki wiih marzi numdaraj hai, jo Masih ke 
qabl Ibranion aur Israeh'oQ, ya Yahudion par zahir ki 
gai thi ; aur Wasiqa i Jadid, ya Nae Ahdname men 
Masih ke zaniane aur us ke bad ka hai hai, jo Injll ki 
basharat denewaloo aur ilawarioQ ke hathon se iikhi 
gai ivax. 

Purdue 4i>(^i^^Qi6 ^^6 ^^r \>\A i\tx hl^se bain^ y^QCi 



i^l^^VA . iii 

TiiiAret, ji^ men lii^2^v«t Mu3*ki panch Kitaben sliamil 
Ua,in, aur NaUuwat kl, jo mutaqadciimin aur mutaakUi- 
liii in do hiason ni^n munqasiiu hai ; aur tisra Za- 
bur, ya Navvishte, jis men auwal t'J Zabur bai, bad us 
ke Suiaiiiiau ke Amsal, aur Aiyub kl Kitab, o Sule- 
maiji ki Giizal, aur Hut o Ydrmiyab ka Naub'^, aur 
Waiz, Astbar o Daniel o Azra aur Nabamiyab, jo 
douon luilkar ek samjbe jate bain, and I & 2 Tawa- 
rikb kl Kitaben musbtamal bain. Masib ne bbi in 
tinon bisson ka tazkira kiya bai, jaisa iikba bai, '^ Yib 
vvub batsn bain, ki jab main tumliare satb tba turn se 
kabin, ki j:arur iiai, ki sab kucbb jo Miisa U Tauret 
aur Nabion ki Kitab aur Zabur men meri babat Iikba 
kai, pura bo/' Luka 24 : 44. 

Purane ijLbd ki Kitaben tbore se maqimon ko cbbor 
kar jo Kaldani zaban men liaiij, sab ki sab Ibri men li- 
kbi gain, is sabab se ki yib Ibraiii qaum ki zaban tbi, jo 
Sim ke pote Hibr, ya Ibr ki aukid aur Ibrahim ki nasi 
tbe. Musa ki paiicb Kitaben, yane Tauret ka sab se 
qadim aur mutal)ar tarjuuia z^ban i Kaldani men bua, 
jo Oakelos ka Tarjuma kablata bai, aur aglab bai, ki 
wub Masib ka bamasr tba. Onkelos ke Tarjuuia ke 
siwa aur bbi kai ek bain, maslan Yduatan aur Aur- 
sbalimi Tarjuma \vg, par wuli is qadr nmtabar nabin. 
Dusra tarjuma zaban i Yunaiii men bua, aur wub 
" Septuagint'^ kablata bai, is jibat se, ki naql bai, ki 
us ka tarjuma babattar admion se kiya gaya tba. Is 
tarjume ki sabib tarilib nmlum nabin liai, par guman 
galib bai, ki vvub Masib ke zamane se do sau baras 
pesbtar liua, aur yalian tak niutabar hai, ki Yabiidi 
aur agle Masibi donon us ko aziz rakhte tbe. Us ki 
zaban kbalis Yuuani nabin, lekin mabawara Ibri aur 
alfaz YuMaui biiin. Tisra tarjuma Suriyaui aur cbau- 
tba Rumi, ya Latin zabau men iiua. Bad us ke Ang- 
rezi aur baiiut se mutafarriq zabauon men is ka tarju- 
ma bota cbala aya bai. 

Is Kitab men Kbilqat ki paidaissh, aur Insan ki Bar- 
gashtagi, aur Tufau i Niih ka, jaisa Kitab i Muqaddas 



men darj hai^ inusharrah bayan hua hai ; aur siwa is 
ke in hadison ko un riwayaton se, jo in ki bfibat rau- 
tafarriq qaumou men rii i zamin par jari hain, khass- 
kar Haniid ke bayan se muqabala kiya hai. Is ke 
siwa Hazrat Ibrahim ke talab kie jane tak, jo jo ri- 
wayaten Muhammadion me^ un ashkhass aur hadison 
ki babat jari hain, jln ka zikr Kalam i Muqaddas men 
hud hai, dakhil ki gai hain. Bad is ke tawarikh i mul- 
ham ki baten, nasi i barguzida par munhasar ki gai 
hain, aur aur qaunion ko, jis qadr Khuda ke logon se 
munasabat thi usi qadr un ka isharatan zikr hua hai. 
Musannif yih ummed rakhta hai, ki Kliuda ke khalis 
Kalam, aur jo log us ki hidayat men nahin hain, in ke 
khiyalat ka, jo yahan muqabala kiya gaya hai, us se 
parhnewalon ko shauq ho, ki us ke Kalam se ziyada 
mahabbat rakhen, aur jo Kalam akela najat tak da^ 
nishmand kar sakta hai, us ka kamal Imandari aur 
sargarmi se bayan kareo. 



TAFSIR 

ooOoo 

PAHLA BAB. 



HaZaron sliukr aur tarif us Klialiq, aur Rabb-ul-cila- 
niin ke howen, jo apni hi qudrat se sab kuchh adam se 
wujiid men laya. rman se ham jan gae, ki alam us ke 
sukhan se ban gaya, aur ki wuh un chizon ka, jo ha- 
noz madiiin hain, us tarah zikr karta hai, goya maujud 
hain. Us ke kalam se asman aur un ke sare lashkar 
ban gae ; zamin aur us ki bharpuri bhi us ke khalis 
hukni se paida hui. Peshtar us se ki pahar paida hue, 
aur zamin aur dunya bani, azal se abad tak wuhi 
Khuda hai. Yihi mubarak Khuda az khud hokar sari 
maujudat ka Bani hai. Azal se hokar us ne sari mau- 
judat ko hasti aur ibtida bakhshi. Hamesha us ki 
hamd aur sana ki javven, ki us ne apne pak kalam men 
ham par zahir kiya, ki is jahan ki paidaish kab aur kh 
tarah hui. Bahut raulkon men pusht dar pusht ba- 
hutere badshah, aur amir, aur ^lim, aur failsiif, aurfazil, 
aur rishi, aur pandit apni umr bhar is bat ki taftish 



2 t»AIDAlSH 1:1. 

men Jage rahe, aur kabhi is se waqif na ho gae. Par 
mubarak haoiaii ankhenj jo Khuda ka yilii pak kalani 
dekhti hain. Tauret ke pahle bah se bar ek parbiiewa-» 
le ko, kya wub dlim ho, kya jabil. kbwab buddba, kbwah 
jawan, malum ho jata, ki dlam azal se na tba, aur na ap 
se, ya ittifaq se, ban gaya, bdlki us ka sburu Khuda 
se hua. Is bab ki pahli ayat se ek bargi daryaft beta 
hai, ki asman aur zamin ki mahiyat aur tamam jahan 
ki khush-intizami Allah Tadla ki qudrat, aur hikmat, 
aur rahmat se hui. Chha din ke arse men us ne 
sare alam ka bandobast kiya. Pahle din wuh apne 
hukm se nur ko wujud men laya, jis ka bayan dusri 
ayat se panchwin ayat tak hai. Dusre din hawa, jis 
ke upar badal rahte, usi qaW) farman se ban gai, ayat 
6 — 8. Tisredin Khuda ne khushUi pani men se nikali, 
aur us khushk zamin par sabz ya zumurrudin farsh 
bichhaya, a. 9 — 13. Chauthe din us ne siiraj aur 
chand aur sitaron ka intizam kiya, a. 14 — 19. Panch- 
wen din samundar ke bashinde aur hawa ke parinde 
paida hiie, a. 14 — 19 ; aur chhathe din zamin ke sare 
haiwan, aur akhir ko insan, a. 24 — 31. 

1. Khilqat aur auqat ki ibtidd men Khuda ne dsmdn 
aur zamin ko, dlam aur sab kuciih, didani aur na- 
didani shai ko, jo us men hai, poidd kiyd, adam se 
wujud n>en laya, aur thik intizam ke sath rakha. Pai- 
daish Klnida Bap, Bete aur Kuh-ul-Quds tin-ek Khu- 
da ka katn hai. Injil se malum hota hai, ki Masih 
Khaliq liai : " Sab kuchh us se paida hua, aur bngair us 
ke ek chiz paida na iiui jo paida hui.'' Yuhanna, 1 : 3. 
Phir : '' Kyuo^i us se sari chizeij, jo asman aur zamin 



PAIDAISH 1:1. 3 

par hain, didani aar nadidani, kya sarir kya khawindi- 
an, kya hukuinaten, kya tnukhtarian, paida ki gain, sari 
chizen us se, aur us ke liye paida hui hn'in." Kala- 
sion, 1 : 16. 

Qaditn Yiinan aur Rum ke baze failsuf kahte the, ki 
Jalian ka koi Paida-kuiiiuda nahin hai, aur baze yih 
guman karte the, ki zainin azai se iiai ; aur yih bhi si- 
khate rahe, ki zaiuiii bilittifaq beshuuiar zarron se baa 
gai. Bauddh ke pairau kahte hain, ki Zatnin az khud 
paida hui, kisi dusre se nahio, aur Jain, ua ki inisl, 
yane ki sab kuchli jo hai, jiw aur ajiw na paida hua, 
ija us ka azal se abad tak koi aujam hoga; kyunki us ka 
paidakarnewala koi nahin hua. Kapila Sankya ke 
acharaj ne kaha, ki Jagat jar prakriti se utpann hiia: 

yane, " avyakta, buddhi, ahankara, panch tanmatra, 
ye ath prakriti hain;" aur phir, ki purush, ya chai- 
tanya, nirgun, dekhriewala, bhognewala, nirbyapar, aur 
paida bhi nahin karta; yiin Tattwa-sauiasa njen likha 
hai: 

HiWiii*^f ^^f^^^il ^U^^^^f irT II 

Naiyayik paramanii, yane zarron se, jagat mante hain, 
is bye ki panch maha bhut, artliath prithivi, jal, tej 
vayu, akas, paranianurdpa nitya hain. Vedanti kahte, 
ki sab sansar may a, ya agyankalpit hai, yane bharm ya 
bhiil hai. Un ke miiwaliq kuclih paida nahin hiia hai. 



i TAIDAISH 1 : 2. 

Quran men baze latif maqam ii)ilte, jo paidaish se 
taalluq rakhte hairj. Siira i Anaui 1. 

Phir Sura i Yunas, 3. 

2. Aur zamin, apni niahiyatke maujud hone ke bad, 
aur durust hone se peshtar, wirdn aur sunsdn thi, us 
ka hayula darham barhain, betartib aur beintizam 
makhlut raha, pani, mitti, aur andhere ka ek bara gar- 
bar jamao tha ; kahin kuchh tartib, ya khubsurati na 
thi ; aur panion ke gahrdo ke ru par, un panion ke 
upar jo liba3 ke muwafiq zamin ke chaugird the, (Zab. 
104 : 6), andherd thd, aur Khudd ki ruh, jo khud 
Khuda haij (Amal, 5 : 2, 5,) panion ke ru par jumbish 
karti thi, ya un ke upar phurphurati rahi. Yahan ke 
ftsli lafz (]n£5n'2')D) ki thik mani phurphurdti hai ; de- 
kho usi masdar se ek lafz Istisna, 32 : 11, ** Jis tarah 
iiqab apne khondhe ko hilata hai, aur apne bachchon 
\ysir phuphurdld {t\t}^^^,) hai/^ wag. Khuda ki sari 
qudrat rakhnewali Ruh us wiran aur betartib liayule 
par {)hurphuraii, aur phira karti thi; use hilati, sani- 
bhalti, aur arastagi se chalati tl)i. 

Kai mulkon ki riwayat men bayan i mazkur ke pate 
milte hain, haze to kuchh saf, baze mashkiik. Yuna- 
iiioQ aur Riimion ki rivvayaton ka khulasa ek mashhiir 
Rumi Shajr ke navvishton men mundaraj hai : 



PATDAISH 1:2. 6 

"Ante mare et terras et quod tegit omnia coelum 

Unus erat toto naturae vultus in orbe, 

Quern dixere chaos ; rudis indigestaque moles. 

Nee quicquam nisi pondus iners ; congestaque eodem 

Non bene junctarum discordia semina rerum." 

Jis Jed tarjuma nazm men yun hai : 

Samundar aur zamin darya o sahra jo ki hai hasti, 

Aur sare ghernewale falak ke peshtar se bhi ; 

Garaz is ruba maskiin men yihi madd i nazar yak thi, 

Hayula jis ko un logon ne thahraya ba chalaki ; 

Yih betartib aur be intizam ek dher tha goya, 

Bajuz ek tuda i bejan kya tarif ho us ki ; 

Wahan the jama un chizon ke tukhm i mukhtalif baham, 

Na hone pain jo arasta apas men khiib ek si. 

Is mulk ki riwayaton men bhi kai baten bain, jo us 
asli bayan se taalluq rakhti haio. Chunaiiclii Manu 
yun kahta hai : 

yane " Yihi ^lam andhyara tha, andekh, cbinh rahit, 
jis ka anuman nahin ho sakta tha, us ka bayan na tha, 
biikuU nind sa tha/' Rub i Quds ke panion ke upar 
phurphurdne ki babat qadim Farsi aur Siiriyani riwa- 
yaton se bhi ishare milte hain, alavva Misri Brah- 
manoQ ke taswiri khutut men ek kabiitari ande ke 
upar phurphurati hai, aur Yiinani kahte the, ki Ta- 
mam dlam ek ande se paida hiia, aur un ke ek ^lim 
ne kaha : 

'EpjJLTjveveiv he to (oov tov Koafiov, 
Aa 



6 paidAish 1 : 2. 

yane, " Us ande ki manl duiiya hai.'* Manii us ka 
zikr yun karta : 

yane, " Us ne dhyan karke apne sarir se anek praja 
banane ka irada kar, pahle jal ko banaya, aur us men 
bij boya. Wuh bij sone ke ande ke muwafiq, aur 
roshni men suraj ki manind hua ; us ande se Brahm^ 
paida hua, jo sare logon ka maha pita hai. Us ande ke 
bich Brahma ne ek baras rahke, phir apne dhyan se 
us ko do tukre kiya. Un donou tukron se akas aur 
prithivi us ne banaya/^ Phir, jt?aw/on ^ar phira kar- 
ne se ishnra hai : 

rTT ^'<?WT^^«=q;f ^^ ^RT^XU: ^^frf: II yane, 

*' Pani ka nam nara hai, is liye ki Nar se paida hai • 
aur wuh pani us ka ayana, ya chahie ki jagah, hai, is 
sabab se us ka nam INarayan hai, yane, panion par 
chahiewala." Yishnii Puran men is ke mutabiq ri- 
wayat hai. Us men aur Padma Puran me^ bhi yun 



PAIDAISH 1:2. 7 

likha hai : "Tab Parbraluiia, Paramatma ne, apne hi 
ichchha se prakriti men pravesh karke us ko hiiaya," 
wag. Qadiiu Yunanion men us riib ka zikr, jis ne ha- 
yule ko arasta kiya, is tarah tha : 

^prjv , , . , <f>povTL<n Koo-fxov airavra .... KaTaVcra-ova'a 
dorjcTLV, Yane, 

' Ruh chalak khiyalon se tamam alam par ba zor 
nazil hoti hai.' 

Aur Rdmion menyun: 

Spiritus intus alit totamqiie infusa per artus 
Mens agitat molem et magno se corpore miscet, 

Jis kd tarjuma nazm men yun hai : 
Ruh i Allah dakhil ho is dher men, 
Parwarish kar aur ehalati hai mudam ; 
Aur bari prakrit se mil karke khud, 
Bakhshti haigi durusti lakalam; 

Vrihat Naradiya Paramatma ka zikr yun karta : 

" Jagat ka Swami, jo Purush kahlata hai, jo Prakriti 
ko hilata hai.'* Is sab ka matlab yih hai, ki sare ^lam 
ka paidakarnewala Khuda ki Riih hai ; aur ki jab tak 
us ne hayiile, ya prakriti ko durusc na kiya, sab kuchh 
bedaul aur wiran raha. Us Ruh ne, ap apne hi irade 
se, sab kuchh paida kiya. Yun Mahabharat men bhi 
likha hai: 

" Pahia jo hai, so Manas kahlata, aur yun bare munion 



8 FAiDAiSH 1 : 3. [Masih se age 4004. 

se kaha gaya : wuh anadi hai, ant-rahit, abhedya, ajar, 
amar/' Phir : 

V 

yane, ' Usi Manas ne anek tarah ki praja ko apne hi 
man se paida kiya/ 

3. Aur Khudd ne kahd, chaha, irada kiya, ki nur 
howe, aur nur hud. Us ne kaha, aur ho gaya, farma- 
ya, aur barpa hua. Alqadir jo chahta, so kar sakta 
hai. Us ne hukm kiya, ki tariki se roshni chaimke, 
(2. Kar. 4:6); wuh us nur men rahta hai^ jis tak 
koi pahunch nahin sakta, (1. Tim. 6: 16); aur wuh 
ap nur hai, aur us men zulmat aslan nahm, (1. Yuh. 
1: 5). Us ne apne bande Aiyub se yun puchha: 
<< Niir ke maskan ki sabil kahan?'' (Aiyub, 38 : 19). 
Kisi diisri kitab men koi aisi ali aur umda baten 
kahin nahin milti hain. Quran men to hain, par isi 
maqam se li gain. Siira i Imran ki 47 ayat men yun 
likha hai : 

Yane, ^' Allah paida karta hai, jo chdhe ; jab hukm 
karta hai ek kam ko, yihi kahta hai us ko, Ho, wuh 
hota hai.^"* Us ne ujale ko, jo madiim tha, hukm ki- 
ya, ki ho, ujala hua ; kyiinki us ke irade men sari qud- 
rat hai. Ling Puran men likha hai, ki paidaish ke 
waqt men jab Brahma ^lam ko paida na kar saka 
tab rone laga. Us ke hae hae karne se Mahadew 
Rudr nam dharke paida hua, aur us kam par bhi hath 
lagaya, par wuh aisa mushkil tha, ki wuh bhi kuchh 



M. A. 4004.] PAiDAisH 1:4. 9 

nahin kar saka. Bad us ke Brahma ne, shayad ek 
kalpa, ya 432,000,000 barson ki saijs lekar, phir hath 
lagaya, aur niblia. So sabit hai, ki Brahma aur Maha- 
dew ki qiidrat nihayat kam hai, aur bharose ke laiq 
nahin. We, aur sare aur but, batil aur jhuthe haig, 
admion ki dastkarian. Par liamara Khuda to asman 
par hai, us ne jo kuchh chaha, so kiya. 

4. Aur Khudd ne us niir ko dekhd ki achchhd hai, 
apni marzi ke mutabiq aur makhluqat ke faide ke 
liye. Sulaiman kahta : *' Nur niitha hai, aur suraj ka 
dekhna ankhon ko achchha lagta hai.'^ Waiz, 11:7' 
Agar shirin roshni na hoti, to tamam jahan insan ki 
abadi ke liye kaisi khaufnak jagah ban jati. Us ka 
bhed to ham se gaib rahta, lekin sabhon par zahir hai, 
ki wuh kaisa dil-pasand aur dil-chasp hai, aur us ke 
bais se tamam alam par kaisi khubsurati rahti hai. 
Bagair us ki madad ke ham Khuda ki makhluqat ko 
hargiz nal.in dekh sakte. Wuh har kahin, har alam 
par phail gaya hai. Us ki tezraavvi ajib tarah ki hai, 
yun, ki ek dam men qaiib lakh kos ke cbalta, aur bis 
pal men aftab se zamin tak, vane, char karor sattar 
lakh kos pahunchta. Itni dur top ka irola unis baras 
men chal nahin sakta. So nur kaisa ajib mukhluq 
hai! Niir har tarah se khub hai; kyunki niir aur khubi 
ke chashme se wuh ay a. Aur Khudd ne vjdle ko an- 
dhere sejudd kiyd, taki ro.shni aur tariki ek dusre se 
uiag rahe, aur age ko roshni ko tariki se kuchh mel na 
howe. Malum hota hni, ki zamin ne us waqt se apne 
mihwar par chalne ka shurii kiya, jis ke bais se ujale 
aur andhere ka silsila hai. 



10 PAiDAisH 1 : 5. [M. A. 4004- 

5. Aur Khudd ne us paida kiye gfae nur k) din kahd, 
aur us tdriki ko, jo pahle se tl;i, us ne rdt kahd Ja- 
han iijala nahin, tahan zarur andliera hai, yiin ujale se 
peshtar gahrao ke upar andliera raha. Ab ujala ban 
gaya tha, aur us nau-paida hue nur ineu, aur qadiin 
tariki, dotion men Allah ki taraf se judai nuiqarrar hiii, 
aur us ki taraf se un ke nam bhi rakhe gae. Aur 
shd'/i aur subh pahld din hud, sUsiin thi, aur subh thi 
pahle din n)en. Waqt ke us pahle hisse men jis men 
chaubis ghante mundaraj the, yatie us pahle roz men, 
pahle sham yd rat thi, bad us ke sul)h ya din hiia. 
Andhera ujale se peshtar tha, aur Musa, apni qauni 
ke dastiir ke muwafiq, pahle sham ka zikr karta hai. 
Yahudion >nen sham din ka pahla, aur subh din ka 
dusra hissa tha. Milton, ek Angrezi shair ne nur ka 
tan)am bayaii dilpazir taur se likiia hai : 

" Let there be light," said God ; and forthwith light 

Ethereal, first of things, quintessence pure. 

Sprung from the deep ; and from her native east 

To journey through the aery gloom began, 

Sphered in a radiant cloud, for yet the sun 

Was not ; she in a cloudy tabernacle 

Sojourned the while. God saw the light was good; 

And light from darkness by the hemisphere 

Divided : light the day, darkness night. 

He named. Thus was the first day even and mom.** 

Jis kd tarjuma nazm men yxin hai : 

Zaliiir i niir ho, jis dam hua yun hukm i Alqadir, 
To fauran niir ki hasti hui is tarah se 7ahir, 
Ki ashya i sama ke auwal aur pakiza jaubar se, 
Hua gahrao se taban aur asli sharq ke bar se. 



M. A. 4004.] PAiDAisH 1 : 6. '11 

Falak ki sari dhumlai men apne par ko phailaya, 
Gulai men bhi partau abr i rakhshinda ke ja dala, 
Jise kahte ham siiraj, na tha ab tak pata us ka, 
Raha wuh badalon ke khime men arse talak thahra. 
Ki nur achchha hai yih jis dam Khuda ne ap hi dekha, 
Juda kar nur tariki se nisf ul ar7 par banta. 
Tab us ne mir ko din, rat tariki ko farmaya, 
Yih sham o subh jo thi us ko pahla roz thahraya. 

6. Dusre din Khuda nezannn ke upar hawa ya akas 
tliahraya, a. 6 — 8. Aur Khuda ne hahd^ irada kiya, ki 
gahrao ke pdnion ke bich nen fazd, ya phailao, howey 
gahrao ke panion ka ek hissa uthaya jawe, aur bukhar- 
on aur badalon u^en phaila rahe. aur wuh faza pdnion 
ko pdnion se hii\\\ ash-djudd kar td rahe, ^' Us ne asman 
ko parde ki manind phailaya/' (Zab. 104: 2; Yas. 40 
22.), "jo dhale hue aine ki manind hai/^ (Aiydb, 37 
18.)" upar ki ta'af badlion ko thahraya/^ (Ainsal, 8 
28.) aur "apne balakhanon ki karion ko panion par qaini 
kiya/^ (Zab. 104: 3.). Un se us ke jalal aur us ki 
dastkari ka bayan hai. (Zab. 19: 1.); kyunki"wuh 
apne darjon ko asuian men banata hai/' (Atnus, 9 : 6 ), 
aur " khulii par uttar ko phailala hai," (Aiyub, 26 : 
7). Hawa ya akas jo upar ke aur niche ke panion ke 
bich men hai, so tamam kura i zamin kegirdagird hai. 
Us ki unchai qarib bis kos ke hai. Us men upar ka pa- 
ni bukharon aur badalon men rahta, aur us ke niche, za- 
min par, niche ka pani samund..r, aur nahron, aur ta- 
labon men rahta liai. Is hawa se zamin ke sare bashin- 
de, aur sab parinde j te, aur dam lete hain, Bagair us 
ke koi jandar ek sians nahin le sakta. Jahan hawa kam 
hai^ tahan har qisni ke jandar murjhate hain. Agar 



12 PAiDAisH 1 : 7, 8. [M. A 4004. 

bahut log tang jagah men der tak band rahen, ja- 
han hawa un ko iiahin mil sakti, nihayat iza ke sath 
mar jate hain, jaise Kalkatte meo, san i Isawi 1756 
men, ek kamare ke andar, jis ki lambai chha gaz, aur 
chaurai panch gaz thi, ek sail chhiyalis sliakhs zulm 
se band kiye gae, aur rat bhar us men rahe. Un sa- 
bhon men se faqat teis admi fajr tak jite rahe. Roz 
ba roz Allah zamin ke lipar iiisaii aur haiwan ke liye 
tazi hawa paida karta hai. Agar wuh ek din ghat jawe, 
fauran tamam rii i zamin lashon se dhamp jawe. So 
kaisi mihrbarii se Khuda ne furmaya ki panion ke bich 
men faza howe ! 

7. So apne hukm se Khv da ne/azd ko bandy a, aur 
fazd ke niche ke pdnion kofazd ke upar ke panion seju- 

dd kiyd ; yane, un panion ke bich men, jo faza ke 
niche, zan\in par hain, aur uu panion ke bicli men, jo 
faza ke upar, hawa men hain, judai ki. Aur aisdhfus 
ke qawi irade ke muwafiq ho gayd 

8. Aur Khudd ne fazd ko dsmdn^ kahd, jo han)are 
upar bar taraf se dekh parla hai. Aur shdm aur subh 
dusrd din hud ; pahle sham aur rat thi, tab subh aur 

din hua. Is hawa ke liye jis ke bagair ham zinda 

nahin rah sakte, balki ek sans bhi nahin le sakte hnin, 
hamesha Khaliq ki tarif karna n)unasib hai. Tau bhi 
Khaliq ko chhorkar is makhluq vayii, ya hawa, ki pa- 
rastish karni l)ari nadani hai. Rig V^da ke dusre sukta 
men Madhuchhandas Rishi vayii ka nam yun leta hai : 

* Ibii men D** ^tlJ iis ka uiasdar Arabi zabau men 

- . - T J ' 

U^ (buland bona,) maiifuz hai. 



M. A. 4004.] PAiDAiSH 1:9. 13 

yane, " Ai vayii, jo dekhne men khubsiirat hai, idhar 
a ; yih soma-ras tere liye taiyar hai ; is ko pi, hamari 
awaz sun. 

" Ai vayu, hamd ke surod se surod sarayan teri tarif 
karte hain, jab ki soma-ras ek din men taiyar karte 
hain. 

'* Ai vayu, teri awaz jo soma ko pasand karti hai, so 
denewalon ke pas pahunchti; bahutere auron ke pas 
bhi, jo chahte ki tii soma piwe."'' 

Rig Veda ke bahut aur maqamon men bhi aisi aisi 
aqli baten likhi hiii hain, jin men rishi log hawa ki 
parastish karte the. 

9. Agarchi saf aur khubsurat asman ban gaya tha, 

tau bhi ab tak zamin pani ke niche rahi. So tisre din 

Khuda ne use nikala, aur us khushki ko sabz libas 

pahinaya ; sabze se mulabbas kiya, 9 — 12. Jur Khudd 

ne kahd, ki Asmdn ke niche ke pdni, we pani jo asman 

ke niche rahte, ek maqdm, ya muqim jagah, yane bare 

bahr, ya samundar men, quwat "sq jama howen, hargiz 

bina mere hukm zamin ke lipar phir na awen, aur 

khushki nazar dwe. Aur filfaur aisd hi Qadir i mutlaq 

B 



14 PA I DAIS H 1 : 9. [M. A. 400^. 

ke hiikm ke mutabiq ho gaijd ; pani bazor bahne lage, 
aur khushk zamin jald iiikli. *^ Pani paharon par 
khare hue. We us ki i^hurki se bhage, aur us ke ba- 
dal ki awaz se salnn gae. Us iie aisi hadd bandbi hai, 
ki we us se guzar nabiu sakte, aur zamiu ko phir 
chhipa nahin lete/' Zab. 104: Q,7,9, "Us ne ret 
ko sauiundar ki sarhadd ke liye abadi qaniiii muqarrar 
kiya, ki us se barh na sake," Yar. 5 : 22. " Us ne 
bahr i muhit ko kivvaron se band kiya, jab wuh phutke 
rihni se nikal aya. Us ne us ki hadden bandhin, aur 
qufl aur kiware lagae, aur kaha, ki Yaban tak tii ane 
pawega, aur age na barhega, aur yahan tak teri niau- 
jon ka gurur thamega/' Aiyub 3B : 8, 10, 11. Khu- 
da ne zanun *• ki bina pani par rakhi, aur use sailabon 
par qaim kiya/' Zab. 24 : 2 ; yane we pani jo age za-- 
niin ke upar the, ab niche hain. " Usi ke hathon ne 
kbushki banai," Zab. 95 i 5 ; aur bar waqt wuh isi ta- 
rah sanibhalta hai. Koz ba roz " wuh darya ka pani 
tude ki manhid jama karta hai, wuh gahrapon ko 
makhzanon meu rakh chborta hai," Zab. 33: 7- 
Agar us ka hath bar dam yun daraz na rahta, to fauran 
tamam zamin pani se dliamp jati; kyilnki mitti pani 
se ziyada bhari hai. Milton umda taur se is ka bayan 
karta : 

" Immediately the mountains huge appear 

Emergent, and their broad bare backs upheave 

Into the clouds ; their tops ascend the sky : 

So high as heaved the tumid hills, so low 

Down sunk a hollow bottom broad and deep. 

Capacious bed of waters : Thither they 

Hasted with glad precipitance, uproll'dj 



M. A. 4004.] PAiDAisH 1:9. 15 

As drops on dust conglobing from the dry ; 
Part rise in crystal wall, or ridge direct, 
For haste ; such flight the great command imprest 
On the swift floods. As armies at the call 
Of trumpet (for of armies thou hast heard) 
Troop to their standard, so the watery throng, 
Wave rolling after wave, where way they found ; 
If steep, with torrent rapture ; if through plain. 
Soft ebbing : nor withstood them rock or hill. 
But they or under ground, or circuit wide. 
With serpent error wand'ring, found their way. 
And on the washy ooze deep channels wore." 

Jis kd tarjuma nazm men yun hai. 

Sab nikalte hote hain koh i kalan fauran ayan, 

Apni nangi aur chauri pith uthate shadman, 

Badalon men un ki choti asman par charhti ja. 

Jitne linche koh hote hain buland uthte hiie. 

Past utne hi utarte hainge has jhukte hue, 

Ek khali wadi gahre panion ki bari ja. 

Is taraf jald ate hain khush daur se uthte hue, 

Jaise qatra gard par gole men awe khushk se, 

Hissa ek aina ki diwar men uthta hua. 

Sidhe tile men bari jaldi se aise tez rau. 

Us bare farman ki tasir se hain nau banau, 

Tez rau ho abr ya selab sab hazir hain a. 

Jis tarah qamae ki awaz se lashkar sabhi, 

(Kyiiuki tu ne lashkaron ki hai khabar khud bhi suni,) 

Jama hoti apne jhande pas yun abi sablia. 

Maujon par chalti ham maujen pati hain jis ja pa rah, 

Tez dlialu par bahen maidan men ahista khwah. 

Rah un ki na chatanen aur na koi tila hua. 

Par unhoii ne chauri gardish men aur zer i arz khwah, 

Rishta i jada men phir karke banai apni rah, 

Aur khalab i nam men gahra gahra nili rakh diya. 



16 PAiDAisH 1 : 9. [M. A. 4004. 

Khiida ne farmaya, ki sab pani jo zamin par hain, ek 
jagah jama ho wen, aur khushki nazar awe, aur fau- 
ran aisa hi hua. Yih bayan to saf hai, aur Allah ki 
hikmat aur qudrat ke laiq. Baze PuranoD men kai 
qisse hain, jo faqat balakon ki lila ke muwafiq hain. 
Un men yih bayan hai, ki ek bare suar ne apne khang 
par zamin uthakar use panion men se uthaya. Vishnu 
Puran ke pahle ans ke chauthi adhyae men yvin likha 
luii : 

^^^^^'^^ irf^^^ •?=1^T ?fl^ 1 

a -gf^-^^T^^ II 



M. A. 4004.] PAiDAian 1 : 9. 17 

o 

Yane, " Guzre kalpa ke bad Brahma ne jis men satgun 
tha, apni rat ki nind se uthkar tamam jagat-sansar ko 

sunsan dekha Tab us ne anuman se 

prithivi ko jal ke bhitar jan, us ke uddhar ke liye 
dusri surat, arthat varaha kf, pakri ; jis tarah aur kal- 
pa men us ne machlili aur kachhue ki siirat pakri 

thi. Ved aur jagya ki surat lekar jal 

men paitha. Tab Prithivi ne use niche ayahuadekh- 
kar, aur bandagi karke, us ki tarif yiin ki : ' Tarif 
teri ! jo sabhon men rahta; sankh, chakr, gada ka 
rakhnewala : tu ab isi jagah se, mera uddhar kar ; 
kyunki tii ne mera pahle bhi uddhar kiya/ wagaira. 

Is tarah jab Prithivi ne tarif ki, tab ja- 

gat ka dharan-karnevvala, Sama Ved ki manind avvaz 
dekar, ghar-ghar-ghon-gho (sdar ke muwafiq) garja; 
tab maha varaha ki jis ka badan Nile paiiar ke ham- 
misl, aur ankhen manind shigofta gul i nilofar ke thin, 
prithivi ko niche se apne khang par lekar utha, aur u^h- 
te hue, us ke svvas ki hawa se sab pani chhitak gaya. Us 
ne us pani se bare cliamakdar aur pap-rahit Sanandanadi 
munion ko nahwaya. Uske khur ke age se pha^a hua 

B b 



18 PAiDAisH 1 : 9. [M. A. 4004. 

rasatal se pan! nikla, wuh panius ke swas se Janaloka 
tak gaya, aur wahan ke rahnevvale chhitar gae. Aur 
wuh maha varaha, jab prithivileke uthne laga, tab us 
ne apne bhige hue badan ko jhatka diya, ya jharjhara- 
ya, aur us ke rom men muni log chhip gae/' Vayu aur 
Matsya Puranon men is siiar ki surat ka bayan hai : 
*^Us ki chaurai das yojan, (chalis kos) thi ; us ki un- 
chai hazar yojan, (char hazar kos) ; us ka rang kale 
badal ka sa; us ka dakarna ya ghurghurana, garaj ke 
saman; us ki motai pahar ki si thi; us ke khang 
safed, tez, aur khatarnak the ; ag us ki ankhon se, 
bijli ke miiwafiq, chamakti thi, aur wuh suraj ki ma- 
nind tabantha; us ke kaiidhe gol, mote, aur bare; 
wuh zorawar sher ke muwafiq kudta tha ; us ki ranen 
moti moti thin ; us ki kaniar patli, aur us ka badan 
chikna aur khubsurat " Ab zarra lihaz karne se ma 
liim hoga, ki us ki chaurai aur unchai men, az ru i iii- 
sab, muwafiqat r.iihin hai, so us ki khiibsurati kahan? 
Aur kis tarah aisa clihota siiar Suineru pahar ko utha 
sakta, jis ki unchai, Vishnu Puran ke muwaiiq, chau- 
rasi hazar yojan, aur gahrao zamin ke niche solah ha- 
zar yojan hai; jis ki choti ka qutr batis hazar yojan, 
aur pende ka qutr sohih hazar yojan hai ? Kitna zi- 
yada mushkil tha, ki wuh apne tez khang par tamani 
zamin ko u^hawe, jis ka ghera, Bhagwat ke muwaiiq, 
unchas ko^i yojan hai ? hhagwat bhi kahta, ki Jab 
yih suar Braliina ke natlinon se nikla, wuh pahle 
angu^he ke barabar tha, fauran iiathi ke muwafiq, ba- 
ra ho gaya. Ab bihtar yih Iiai, ki ham in wahiyat ri- 
wayaton ko chhoren, nahiri to ham balakoij ki si ai&i 



M. A. 4004.] PAiDAiSH 1 : 10. 19 

bahut katha bayan karne se parhnewalon ki samajb 
men balak thahar jaen^e. Is sab ke niuqabale men 
upar ki ayat par lihaz karo. Aur Kiiuda iie kaha, ki 
Asman ke niche ke pani ek jagah jama howen, aur 
khushki nazar awe ; aur aisa hiia. Is men Khuda ki 
danai, aur qudrat, aur zati khubi, aur mihrbaui zahir hai. 

lO. Aur Khudd ne khushki ko zamin kahd, jis ke 
baze hisse^ g^^v^ barr i azam aur jazire, bain ; aur jama 
hue pdnion ko samundar kahd, yane, panion ke bar ek 
bare majma ko samundar kaha, jin ke bahut ajza, jaise 
bahr i magrib, bahr i kahil, bahr i shiinal, aur bahr i 
Hind haig. Aur Khudd ne dekhd ki achchhd hai, 
ki us ki marzi ke muvvafiq ^'zaiiiin apni bina par ban 
gai, ki use kablii jumbish iia howe," (Zab. ]04: 
5) ; '' ki us ki newen mazbut bain/' (Mikah, 6 : 2) ; 
aur ki sare jandaron ke liye, jo paida honge^ yih 
bandobast thik hua. Samundaron se insan ko ba- 
re faide milte bain. Un se bukhar uthte bain, jo 
hawa men milkar badal bante, aur menh ke sath 
baraste bain, aur zamin ko tar o taza karte, taki sab- 
ze aur darakht, aur us ke sare rahnewale zinda rahen. 
Bahron aur samundaron par bhi jabaz ek mulk se 
diisre mulk tak jate ; aur " we, jo kishtion (uen darya 
par warid bote hain, we, jo bare panion se kam rakhte 
bain: we hi Yahowah ki qudraton ko mushahada 
karte hain, aur darya men us ke ajaib dekhte hain/' 
Zab. 107: 23, 24. Samundar ki thah, agarchi napne 
se insan ko bakhubi daryaft nahin hui, tau bhi wuh, 
us ke beshumar, aur tarah tarah ke bashindon samet, 
Hamadan ko bakhubi malum hai. Alqadir bhi roz ba 



20 PAiDAiSH 1:11. [M. A. 4004. 

roz use zamin par aiie se rukta, anr fannata liai, ki 
Yahan tak tu ane pawega, aur age iia barhega. 

Puranon men zann'n aur sanuindaron ka aisa baj'an 
Iiai ; yane, Vishnu Puran ke diisre ans ki dusri adhyae 
men yun likha hai : 

Yane, " Sat dwip, ya barr i azain jo hain, so Jam- 
bu, Plaksha, Sabnali, Kusa^ Krauncha, Saka, aur 
Pusbkara liain : aur un ke cbaron taraf sat inaha sa- 
mundar hain ; Sawana, ya khara pani ka sainundar; 
Iskshu, ya ukb ke ras ka ; Sura, ya niadti ka ; Sarpi ya 
ghi ka ; Dadhi, ya dahi ka ; Dugda, ya diidh ka ; aur 
Jala, ya taza pan! ka sainundar. In sab ke i)ich men 
Jambu-dwip bai : aur is ke bicb men sone ka pahar 
Merii.'' Kisi ne in dwipon ya samundaron ko kabhi 
nahin dekha, agarchi bare jabazon ne bar bar tamam 
zamin aur samundaron ko ghera hai. 

11. Zamin agarchi pani se nikli thi, tau bhi bephal 
rahi, jab tak ki Khuda ne use mewadar hone ka hukm 
na diya. 

yxj Jj/} U djjV, j^j Ax. Jj^C} U ]^ ^Axj 



M. A. 4004.] PAIDAISH 1 : 12. 21 

Khuda ne insan aur haiwan ka maskan banakar 
apni kliubi se suthrai ke sath use arasta kiya. 
Aur Khudd ne kahci, ki Zamin narni aur shagufadar 
ghds ko, jo aksar jar se u<(ti, aur h)j rakhnewdle sdgpdt 
ko, jo bijon se hota, mewaddr darakhtko^jo apnijina ke 
muwdfiq mew a Idtd, jo zamin par dp men bij rakhtd haiy 
ugdive. Aur aisd hud. Na suraj ya chand ke bais se, 
kyunki we ab tak maujud na hue the, balki Allah 
ke hukni ke bamujib, zamiji sabze se mulabbas ho gai. 
Hanoz sirf us ke farniaii hi se, iiaaftab, ya mahtab, 
ya hawa, ya barish, ya kisi ddsre makhliiqki taraf se, 
zamin sabzazar aur mewadar rahti hai. " Bahimon ke 
liyeghas, aur insan ki khidmat ke liye sabzi wahi uga 
ta hai, taki wuh un ke liye zamin se giza paida kare 
aur wain, jo insan ke dil ko khush karta hai, aur rau 
gan se ziyada chihre ko chamkata hai ; aur roti, jo in 
san ke dil ko tawanai bakhshti hai/' Zab. 104 : 14, 15 
Ghas, aur sag, aur per, in tinou ke ek ek jins ke be 
shumar raqam liain, jin ke daryaft karne me^ alimou 
aur fazilon ne nihayat mihnat o niashaqqat khinchi hain, 
aur ab tak we bakhubi malum nahin hain. Har ek ke 
ugne, aur phulne, aur phahie n.en bhi bhed bote, j'J 
insan ke tang idrak men nahin samate haiji. Ai Ya- 
howah, teri sanaten kya hi bahut haio ! Tu ne un sab 
ko hikmat se banaya. Gehdn ya jau ke ek daiie men 
aisi hikmat aur bhed hain, jo fani insan ki daryaft se 
bahar hain. 

12. Alqadir ke kalam se tatnam zamin par, jo pani 
men se iiangi nikli, sabz farsh fauran bichhaya gaya. 
Us ne kaba, aur aisa hua, Aur zamin ne narm, nayi. 



22 PAiDAisH 1 : 13. [M. A. 4004. 

konpal raklinewali aur shigufa lanewali ghds ko, jo 
aksar jar se lioti, sag ko, jo apnijins ke muwdfiq bij 
rakhtd, aur jo apni hi jins ke bij se ugta aur barli jata, 
aur mewaddr darakht kojis kd hij us kijins ke muwdfiq 
us men hui, vgdyd. Aur Khudd ne dekhd ki achchhd 
haiy ki us ki marzi ke niutabiq sab kuchh ho s^aya, aur 
anewale jaudar makhluqat ki parwarish ke liye zamiu 
malamal hui. 

1 3. Aur shdm hui, aur subh Mi, tisre din. 

Milton barik aur dilsaz taur se is ka bayan karta : 

" He scarce had said, when the bare earth, till then 

Desert and bare, unsighth^ unadorned. 

Brought forth the tender grass, whose verdure clad 

Her universal face with pleasant green ; 

The herbs of every leaf, that sudden flowered, 

Oj)ening their various colours, and made gay 

Her bosom, smelling sweet ; and, these scarce blown. 

Forth flourished thick the clustering vine, forth crept 

The smelling gourd, up stood the corny reed 

Embattl'd in her field, and th' humble shrub. 

And bush with frizzled hair imphcit. Last 

Rose, as in a dance, the stately trees, and spread 

Their branches, hung with copious fruit, or gemm'd 

Their blossoms : with high woods the hills were crown'd ; 

With tufts the valleys, and each fountain side ; 

"With borders long the rivers ; that earth now 

Seem'd like to heaven." 

Jis kd tarjumd nazm men yun hai, 

Hukni jab us ne diva us dam tak uryan thi zamin> 
IS'ungi aur bad shakl betartib wiran thi zamiij. 
Narm ghas us par ugi aur sabzi se malbus hui, 
Kiuibsiirnt sabze se banl^ar gulistan thi zarain. 



M. A. 4004.] PAiDAisH I : 14. 23 

Tab nabatat bar tarah ki barg men fauran khili. 

Rang i gunagun ko khola aur shadan thi zamin. 

Ho gaya labrez barg o giil se ag-osh i zamin, 

Tak i pur khosba nikal phaila to kbandan thi zamiij 

Aur kadd gadraya istada hui galle ki nai, 

Sath ek tartib ke mazra men farhan thi zamin 

Tahnian jhari ki aur bute ki jalidar thin, 

Raqs ke azim the sab, shahana saman thi zamin. 

Nakhl sab phailae apni shakh i mewadar ko, 

Jiiike gunagun mewon se sana khwan thi zamin. 

Jangal aur tilon ki choti ko murassa aur jarau, 

Ba shigufa ha o gul taj i zar afshan thi zamin. 

Jhundion se dhap gae wadi, aur ek ek ehashme ke, 

Hamkanar hokar kanare jue sazan thi zamin. 

Barg o bar aur gul shigufe mew o nakhl o nabat, 

Qudrat i Haqq yihan talak Firdaus i saman thi zamin. 

14. Yahan tak paidaish ka khub intizani ho gaya 
tha. Buland pahar apni choti asman ki taraf uthate 
the, umda wadi arastagi men daraz hoti, nahr aur bahr 
apni apni jagahon men rahte aur chalte the, nabat, aur 
farsh i zumurrudin, aur khilat i darawhtan kamil araissh 
ke sath ban gae the. Ab kya baqi hai ? Ziyada 
roshni chahiye. Nur to hiia, aur qarib i fahm asmani 
anwar bhi maujud hue. Par bukharon, kuhason, aur 
kuharoij, aur badalon ke bais se, ab tak zamin par ba- 
khubi na chamke the. So chauthe roz Khuda ne za- 
min ko in sabhon se saf kiya, taki ru i zamin par 
asniani anwar nazar awen, aur apne apne maqsadou 
ko bakhiibi pure karen. Jis tarah ki us ne kaha, 
ki Khushki nazar awe, (goya ki insan tab maujud ho- 
kar dekhta), waisa ab kahta, ki i^sman me© anwar, 
goya dekhnewale ko, dekh pare^. Aur Khudd ne ka- 



24 PAiDAisH 1 : 15, 16. [M. A. 4004. 

M, ki Asmdn kifazd men naiyir^ nur ke nuiqam aiir de- 
ne wale, zahir howertj nazar awen ; we an war, jo asman 
ke phailao meo hain, zamin ko roshan kareu, tdki za- 
min ki gardish se, jab tuluaur guriib hote, din aur rdt 
menfarq kareri, aur we nishdnon aur mausimon ke Ihje, 
3'ane mausimon ke nishanon ke liye, goya boai aur fasl 
ke nishan, aur dinon aur barason ke liye howen ; taki 
mausim aur din aur baras un se muqarrar howen, aur 
malum ho jawen. 

15. Aur we, agarchi zamin se nihayat dur hain, tau 
bhi dsmdn kifazd men naiyir, ya an war ke wasilon ke 
liye, zahir Jioiven, idki zamin par roshni hakhshen. Aur 
a'lsd hud; us ka hukai fauran pura hua. Sare asmani 
naivir, agarchi nihayat azim aur dur hain, tau bhi usi 
se niaujud hue, aur us ke farmanbardar rahte hai^. 

16. Aur Khudd ne, hukni i mazkur ke muwafiq, do 
hare naiyir bande, ya muqarrar kie ; do naiyir, jo bar- 
chand ki, apni haqiqi nnqdar ki mutabiqat aur apni 
duri men, bara tafawat rakhte hain, tab am asman ki 
faza men we donon nazar men bare malum hote hain. 
Khuda ne ab unhen apne apne khass mansab par 
thahraya, ya muqarrar kiya, ek kaldntar naiyir din ki 
hukumat ke liye, ki wuh apne tulii aur guriib hone se, 
din ki tadbir aur waqiat par goya hakim howe ; aur 
ek chhota sa, ya khurdtar naiyir rdt ki hukumat ke liye, 
ki wuh bhi rat par malika howe ; sitdre aur saiyare 
bhi, yane un sabhon ko, jo sitare se nazar ate hain, 
Khuda ne bauaya, aur farmaya ki zamin par cham- 
ken. 



M. A. 4004.J PAiDAisH 1 : 17, 18, 19. 2ii 

17. Aur Khudd tie unhen dsmdn hi fazd men cha- 
in akne diyd; tdki zamin par roshni bakhshen. 

18. Aur hi din aur rat ke kamon aur waqiat men 
hukumat aur bandobast karen ; aur ki nur aur tdriki 
ke bich menfarq karen, ujale ko andhere se juda karen. 
Aur Khudd ne dekhd ki achchhd hai, ki us ki marzi 

puri hill. 

19. Aur shdm. hui, aur subh huiy chauthe din. Shaai 
palile hiii, so wuh cliliota naijnr, vane chand, aur sitare 
aur saiyare pahle chamakne lage. Rat ki malika 
pahle zamin par jalwagar ho gai, bad us ke din ka bad- 
shah apni sari shahana hashaiat ke sath baramad hua, 
aur pahlawan ki tarah maidan men daurne se khush 
hota tha, Zab. 19: 5. 

Bare naiyir i mazkur, yane aftab, ka qutr qarib char 
lakh bealis hazar panch sau kos hai, aur kura i za- 
min ka qutr tin hazar nau sau chhappan kos ; so af- 
tab ka qutr, banisbat zamin ke, ek sau barah guna bara 
hai, aur suraj ka miqdar aur andaza, banisbat zamin ke, 
chaudah lakh guna hai. Mahtab, jo chhota sa naiyir i 
mazkiir, zamin se ek lakh unis hazar kos dur hai, so 
agar suraj ka madar zamin ke ausat men howe, to us 
ki charon taraf ki sath, banisbat chand ke daur ke, za- 
min se do guna dur hoti. Yun sabit hai, ki haqiqat 
men aftab naiyir i azam hai. Wuh to zamin se char 
karor sattar lakh kos dur hai. Agar ek bukhari gari, 
yahanserawanahokar, das kos ghante ghante baiabar 
chalti rahe, panch sau barason men suraj tak na pa- 
hunchegf. Har sal zamin siiraj ke chaugird ek daur 



26 PAiDAisH 1 : 14—19. [M. A. 4004. 

karti hai; yun siiraj mausimon, yane sardi aur garmi, 
rabi aur kharif, ka nishan, aur barason ka nishan bhi 
Lota hai. Us daur men sal ba sal zamin tis karor kos 
chalti ; yane ek din men ath lakh bis hazar kos, ek 
ghante men chauntis hazar kos, ek pal men do sau pa- 
chas kos, aur bar dam qarib atb kos ; yane, banisbat 
top ke sab se tezrau gole ke, sath guna jaldi chalti hai. 
Kura i zamin bhi apne mihwar par gardish karta hai, 
isi tarah aftab pai dar pai zahir aur gaib hota hai ; yun 
aftab dinon ka nishan bhi hai. Mahtab, chhote se 
naiyir, ka qutr ek bazar assi kos hai, yane, ba miqdar 
zamin ke, nuchas guna chhota, so aftab aur mahtab ke 
andaze men kaisa bara tafawat hai ! Tau bhi wuh za- 
min se sirf ek lakh unis hazar kos dur hai, halanki af- 
tab char karor sattar lakh kos. Isi bais se donon ka 
miqdar qarib barabar nazar ata hai. Par un ki roshni 
men bara farq hai. Chand ki roshni siiraj ki roshni 
se na sirf kam, balki us ki suraj hi se milti, aur zamin 
par aks i afgan hoti hai. Chand zamin ke chaugird 
sawa satais din, ya qarib ek mahine, men daura karta, 
Viin wuh bhi mausimon ka nishan hai. Sitare, jo sab 
Khuda ki dastkari hain, so beshumar bain. Un men 
haze saiyare kahlate hain, (Angrezi men planets, ya 
Yunani men TrXavTjrcu), is bais se ki we asman men 
hamesha, aur sitaron ke muwafiq, ek hi jagah nazar 
nahio ate hain. We bhi, zamin ki manind, aftab ke 
chaugird, jo sab ke bich men hai, daura kiya karte 
hain ; un meo se do, Utarid aur Zuhra, aftab ke qa- 
ribtar haio, aur baqi jo hain, yane Mirrikh, Mushtari, 
Zuhal aur Uranas, zamin ki banisbat, siiraj se ziyada 



M. A. 4004.] PAiDAisH 1 : 14—19. 27 

dur hain. Uranas siiraj se nauve karorkos dur hai, aur 
us ka daur aisa ajib bara hai, ki ek bukhari gari, agar bis 
hazar baras tak ghante ghante das kos barabar chalti 
rahe, to ek hadd se sidhe us par na paliunchegi. Sir 
William Harschel Sahib iie, san 1781 Isawi men, p ab- 
le is saiyare ko diirbin se dekha, is sabab se is ka nam 
bhi Harschel kahlata hai. Bad us ke char aur chhote 
se saiyare, jin ke daur Mirrikh aur Mushtari ke daur- 
on ke bich men hain, daryaft hue, jin ke nam Siriz, 
Pallas, Juno, aur Vesta hain ; in men se Siriz san 1801 
fsawi men pahle dikhai diya, Pallas san 1802 Isawi 
men, Juno san 1804 I'savvi men, aur Vesta san 1807 
Tsawi men. Phir san 1846 fsawi men, ek bara saiyara, 
jis ka nam Neptune rakha gaya, Galle Sahib ne shahr 
i Berlin men daryaft kiya ; jo suraj se ek sau chalis 
karor kos dur hokar, us ke girdagird daur karta ; jis par 
se agar top chhori jawe, to aftab tak us ka gola chha sau 
baras men na pahunchega; aur jis ke daur ke ek hadd 
se agar bukhari gari rawana hokar, das das kos barabar 
ghante ghante chalti rahe, tau bhi tis hazar baras men 
sidhi us par, dusri hadd tak na pahunch sakegi. Ua 
ka qutr bhi pachas hazar kos hai, aur, banisbat zamin 
ke, wuh arhai sau guna bara hai. Bad us ke aur sai- 
yare bhi daryaft kiye gae hain, yane, Astrse san 1845 
I'sawi men, Flora 1847 me^. Iris 1847, Metis 1848, 
Hebe 1847, Hygeia 1849, Parthenope 1850, Victoria 
1850, Egoria 1850, aur Irene san 1851 fsawi men. 
Aksar dlim guman karte hain, ki ye das saiyare Mir- 
rikh aur Mushtari ke dauroQ ke bich men apna daur 
aftab ke girdagird karte hain. Zu-zanab, yane 



28 PAIDAISH 1 : 14—19. [M. A. 4004. 

dumbaladar saiyare, jo aftab ke girdagird daur karte, 
nihayat ajib hain. Un ki dum kabhi kabhi chha karor 
satli lakh kos Iambi hai : agar wuh dum kura i zamin 
par lapet{ jawe, to panch hazar pech hogi. We 
kabhi aftab se ek sau assi kos dur daur karte hain. 
A.b zarra malum kiya chahiye, ki afrinish ka kam kaisa 
bayari se bahar hai. Saiyaron ko chhorke siitaron ya 
sawabit par, jo asmau men ek hi nisbat apas men ha- 
mesha rakhte, agar lihaz karen, to un ki intiha kahan 
pawenge ? Yaqin nahijj ho sakta, ki we zamin se haqi- 
qat men kitni dur hain, par itna to beshubha malum 
hua hai, ki sab se nazdiktar sitara zamin se ek padam 
kos se ziyada dur hai. Suraj ki kiran, jo ek dam men 
chhanwe hazar kos chalti, aur suraj se zamin tak qarib 
bis pal men pahunchti, itni diir, yane zamin se sab se 
nazdiktar sitare tak, sarhe tin baras me^ bhi na pa- 
hunchegi. Agar sitaron ke sab se qaribtar aisi diir 
hain, to afiinish ki hadd kahan milegi ? Baze sitare ya 
sawabit to aisi dur hain, ki kai bazar baras zarur honge, 
taki un ki roshni ki kiran zamin tak pahunchen. Yih 
bhi malum hua hai, ki un meii se bar ek aftab hai, jis 
ke chaugird aur saiyare ghumte hain. Aur un ka 
shumar kaun insan kar sakta hai ? Jab Harschel Sahib 
ne apni durbin lagai, to pao ghante ke arse men, un ki 
nigah ke samhne, ek lakh solah hazar sitare, yane it- 
ne aftab, guzar gae. Humboldt Sahib kahte, ki ba- 
gair durbin ke ham apni ankhon se ath hazar sitare as- 
man me© dekh sakte hain, par durbin ki madad se sirf 
majarrat, yane kahkashan men, ek sau assi lakh sita- 
re mahsiib hue hain. To tamam maujudat men kit- 



M . A. 4004,] PAiDAisn 1 : 14—19. 29 

ne honge ! In sabhori ka Khaliq ** sitaron ka shu- 
niar batlata liai, aur iin ka juda juda nam rakhta 
hai/^ Zab. 147: 4. Hamare Khaliq ki azmat aur 
us ke sare kam kaise ajib ! Ye sare asinan, sitare sa- 
met jo nazar ate, aur we bhi jo aisi dur hain ki nazar 
se gaib rahte, usi ke hath ki sanaten hain, aur us se 
mahfuz rakhe jate hain. Insan kaisazarra hai ! " Jab 
main tere asmanon par, teri dastkarion par, chand aur 
sitaron par, jo tii ne banae liain, dhiyan karta hun : to 
insan kva hai, jo tu us ki yad kare, aur adamzad kya, 
jo tu us par rautawajjiti ho ?^^ Zab. 8: 3, 4. 

Ibri lugat men siiraj ke nam ki sahih mani khidmatgU" 
zdr hai, (''1)']D^' Arabi ^j^^) 5 kyunki alam par, aur sai- 
yaron par roshni dene men, wuh Khaliq aur Parwardi- 
gar ki khidmat karta hai. Is nam se yih ishara milta 
hai, ki insan us ki parastish na kare. Shams na sirf 
Allah ka, balki Allah ke hukm se, insan ka bhi khid- 
matgazar hai. Tau bhi qadim se bahutere mulkon ke 
bashinde aftab ki, aur sare ijram i falaki ki parastish 
ki taraf mail rahe. Misr ke tamam mulk men aftab- 
parasti jari thi. Suraj ka nam us mulk ki agli zaban 
men Re tha, jis ke samhne agar harf Pi (vane Al) 
rakha jawe, to Pire ho jata, jaisa Memphis men yih 
nam ^p^, Phre likha hua hai, yane, As-shams. Yihi 
agle Misr ke badshahon ka nam bahut arse tak raha ; 
(Baibal men il^^^S, Quran men vt^^y); aur ab us mulk 
ke taswiri khutut men un agle shahon ka laqab Ibn i 
Aftab, ya Surajputr, milta hai. Khususan qadim 
Misr ke ek shahr men, jis ka nam Yiinani muarrikh- 
on ne Heliopolis (yane, Shamsabad, ya Bait-us-shams) 

C c 



so PAiDAisH 1 : 14—19. [M. A. 400-1. 

rakha, suraj ki puja ki jati thi. Herodotus apni dusri 
kitab ke unsathvven bab men kahta, ki us shahr men 
har sal, suraj ki puja men, Misri log bara parab mante 
the; aur phir (2: 63), ki us mele men us but ke 
Brahman log, ya Siirajputr, puja men bara danga fasad 
raachate, yahan tak ki un men lathian chaltin aur 
khoprian tutu thin. Aram, aur Aram-i-naharain, aur 
Babul, aur un sab mulkon men, jo Yahudiya ke as pas 
the, ajsam i samawi ki, khususan aftab aur mahtab ki 
parastish bahut jari thi, aur Khuda ki khass ummat 
Israel, agarchi us ne unhen is gunah se mana kiya, 
aur bahut dhamkian aur saza bhi is gunah ke bais se 
un ko di, tau bhi we bar bar is qisra ki butparasti men 
phans gae. Tran men bhi qadim se aftab-purasti, aur 
atash-parasti jari rahi. Herodotus, jo aisa qadim mu- 
arrikh hai, ki tawarikh ka Bap kahlata hai, apni ta- 
warikh ki pahli kitab ke 131 bab men, Tranion, ya 
agle Farsion ki babat yun kahta : Qvovai he rfKlcp re 
Kai aeXrjVT) Kat, yrj Kai, irvpo kcll vhaTL kcu avefiocaL ; 
}'ane, '^Kiiih, aur Mahtab, aurZamin aur A^g, aur Pani, 
aur Hawa ke liye qurban gazrante hain.^' Agle Farsi, 
as^le Hinduon ke muwafiq, yun na sirf ajram i samawi, 
balki anasir ki bhi parastish karte the. Strabo, apni 
Jugrafiya ki 15 kitab ke tisre bab men, un ka bayan 
yun karta : Ovovac Be ev vyjr7)\o) tottco, tov ovpavov 
r)yovfievoi Ala- rificoai, Be KaVHXiov, ov KaXoixn MlOpTjv 
Kat, I,e\7]V7jv, Kac AcjjpoBlrrjv, kcu irvp, Koi jrjv, Koi 
dve^ovs, Kol vBcop ; yane, *' Unchi jagah par we qurban 
guzrante hain ; asman ko Indra jante : aur Aftab ki, ji- 
se we Mithra kahte, aur Mahtab, aur Rati, aur Xg, aur 



M. A. 4004.] PAiDAisH 1 : U—\9. 31 

Zaniin, aur Hawa, aur Pani ki parastish karte hain." 
Veda se malum hota liai, ki agle Hindu Indra ki, aur 
Kg ya Agni ki, aur Zamin ya Adite ki, aur Hawa yane 
Vayu aur Maruton ki, aur Aftab ki parastish karte 
the, jise we bhi Mitra kahte the. Rig- Veda men bar 
bar Surya, ya Savitri, ka nam liya jata hai, yane, ki 
wuh apne parastish karnewalon ko barakaten deta ; 
ki wuh nur ka chashma hai, asman aur zamin ke bich 
men bari tezraui se chalta, ek rath par jise do safed 
panw-wale ghore khinchte; ki wuh korhion ko chan- 
ge karta ; ki us ki aijkh aur us ke hath sone ke hain, 
wagaira. 

Rig-Veda ke pahle ashtaka ke baiswen sukta men 
Savitri, ya Suraj ki puja yun hai : 

^ ^tTT ^Wr\J Tf^^^ \\ 

" Main apni rakhsha ke liye Suraj ko pukarta hu^, 
jo mujh ko dene ke liye hath men sona rakhta hai; 
wuh JHJman ke pahunchne ki jagah batata hai/* 

" Hamari rakhsha ke liye Suraj ki tarif karo, jo pani 
ko sukhata hai j ham us ki puja karne chahte hain," 



32 paidaishI: 14—19. [M. A. 4 (C4 

'' Ham Suraj ko pukarte hain, jo roshni aur har ek 
tarah ka dhan admion ko deta liai/^ 

" Ai dosto, baitho ; Suraj beshakk tarif ke laiq hai ; 
kyunki wuh dhan deta hai." 

Phir usi ashtaka ke chaubiswen sukte men yun hai : 
'?jf^ f^T t^ ^f^'^rCt^T^ ^T^§(TT!IT^^I ^^^^T?nft- 

" Ai Suraj, hamesha ke rakhwal, ham tujh se rakh- 
sha mangte hain, jo dhan ka malik hai," wag. 

Phir usi ashtaka ka paintiswan siikta bilkull Suraj 
ki puja men hai. Rishi Hiranyastupa pahle Kg, aur 
Mitra, aur Varuna, aur Rat ki rakhsha mangke Suraj 
ki panah ke liye bahut dua mangta hai : 

" Main Suraj dec ko, apnl rakhsha ke liye pukarta 
hun." 

" A^kas marag men, sone ki rath se ghiimta, dewon 
aur adinioo ko, apni apni jagali par muqarrar karta, 
aur lokon ko dekhta, wuh chala jata hai." 

" Wahi dec Suraj, jo tarif ke laiq hai, do sufed glio- 



M. A. 4004.] PAiDAisH 1 : 14—19. 33 

ron se, upar anr niche chalta: yahan dur se akar sab 
papon ko mitata hai/^ wag. 

Phir, usi ashtaka ka pachaswan sukta Rishi Pras- 
kamva se Surya, ya Siiraj, ki tarif men bilkull likha bua 
liai. Us se sirf tin richa, ya ek tricha, main deta, jin 
ke bishai men yih katha bai, ki Praskanwa un ke 
kabne ke sabab korh se pak ho gaya ; aur is mantra 
ke phiinkne se Saunaka kahta, ki pap, aur rog, aur 
bikh dur ho jata, aur is lok men sukh aur parlok men 
mukt hoga. Wuh ^jib dawai ya ilaj yih hai : 

'^WT ^ift:?^^ ^ ^ft:^ixTT fir ^-6^f^ \\ 

" Ai Siiraj, mihrban roshni denewale, jo aj tulii ho- 
kar asman men charhta, mere dil ke rog aur badan ki 
hariyall dur kar." 

" Mere badan ki hariyali totaon aur mainaoc men 
aur harital per men rakh." 

'' Yihi Aditya, (yane Suraj), apni sari qudrat se mere 
dushman ko halak karta tulii hiia hai ; kyiinki main 
apne dushman ka muqabala nahin kar sakta/* 

Jo koi is ilaj, yane mantra, ki azmaish, apne rogke 
liye, karne chahta, to na Sanskrit mul, balki is tarjuma 
ki baton ka jap kare. Phir, pahle asbtaka ka ek 



^4 PAiDAiSH 1 : 14—19. [M. A. 4004. 

sau pandrahwan sukta bilkull Surya, ya Suraj, ki tarif 
men hai. Kautsa Rishi pahli richa meu yii^ kahta : 

*^ Kiranon kl ban jamaat udai liui, Mitra, Varuna, aur 
Agni ki ankh, yane Siiraj, jagat ka atnia, jis iie apni 
roshni se asman, aur zamin, aur akas ko bhar diya.^' 
Sayanacharya, apni tika men, kahta, ki Suraj jagat ka 
atma is sabab se kalilata hai: 

yane, '•' ki wuh sab ka, kya chalta, kya nahin chalta, 
karan ya paidakarnewala hai^\ Phir Sviraj ki puja ga- 
yatri men hai, jo sabhon ko malum hai : 

Yane, " Om ! Bhiim ! i^kas ! Swarg ! Ham us tej- 
man Savitri, ya Siiraj, ki ilahl roshni par dhyan karte 
hain ; wuh hamare dil ki rahnumai kare/' Yih ajib 
Gayatri, jis ke bahut bakne se sampurn aiukt miltihai, 
so Rig Veda ke tisre ashtaka ki chauthi adliyaye me© 
milti hai. Om pranawa^ ya»e, bari tarif kahlati iiai. 
Ayam se avam hai, avam se om ; yun omj yane, ayam 
ki niaui wahi hai. Bhur-bhuwah-swah, ye bateu vydh- 
riti kahlati hain, yane jin men sab kuchh mundaraj hai. 
Is mantra ke japne se, Manu aur Skanda Puran aur 
Siirya Narayana Upanisliad ke inuwafiq, sab se kharab 
gunah fauran mit jate, i.s dunya men nihayat bari bara- 



M. A. 4004.] PAiDAisH 1 : 14—19. 36 

katen milti hain, aur abadi najat hasil hoti hai ; gdyan- 
tamtrdyate (wuli apne e;aiiewale ki raksha karti), is sa- 
bab se us ka nam gayatri hai. Jo siiraj ke samhne 
baithke gayatri ka jap karta, so khauf aur bimiiri se 
chhut jata, aur bar tarah ka faida, is dunya men aur 
dqibat men, pata hai. Agar is ka faida aisa bara hota, 
to kyiin sudron aur malichhon ko us ka japna rawa na- 
hin, taki we bhi sab ekaek brahman ho javven, aur mukt 
pawen ? Jo bananewale ko, jo hai kahin maujud hai, 
chhorkar, bauai liiii clnz ko pujta, vane, suraj ko, jo 
ham se char karor sattar lakh kos dur hai, sohi muba- 
rak ! Phir, Veda men suraj ke do betoQ, yane, Aswinon 
se, bahut du^ ki jati hai. Jab suraj ne ghore, ya aswa, 
ka rup dhara, tab ye do bete, jo hamesha jawan aur 
khiibsurat aur dewtaon ke hakim bhi hain, us se paida 
hue. I/par ki ayaton aur un ki tafsir par lihaz karne 
se sabit hoga, ki suraj ki puja kaisi ajib gaflat o nada- 
ni aur bara gunah hai. 

Khuda ne yih dekhkar ki insan ka dil ajram i sama» 
wi ki pcrastish ki taraf aisa mail liota hai, aur ki ha- 
qiqat men qadim Misii, aur Arami, aur I'rani, aur Hin- 
du log is qism ke butparast the, apne bande Musa ki 
marifat se apni khass ummat ko farmaya : " Pas tuni 

ap se bahut khabardar raho, na ho ki turn 

asman ki taraf ankhen upar karo, aur i^ftab, aur Mah- 
tab ko, aur asman ke beshumar sitaron ko dekhke 
maftiin ho jao, aur unhen sijda karo, aur un ki banda- 
gi karne lago, jinhen Yahovvah tumhare Khuda ne sari 
qauraon ke liye, jo asman ke niche hain, paida kiya 
hai,'* Istisna, 4: J5, 19. 



36 PAiDAiSH 1 : 14—19. [M. A. 4004. 

Qadim Arabi bhi, Tranion ke muwafiq, ajram i sa- 
mawi ki parastish karte the, chunanclu Muhammad, 
jis ne Tauret ko kuchli suna aur parha tha, Quran 
men bar bar apne hamwatanon ko, is kitab i paidaish 
se nasihat aur talim data raha, jaisa ki Siira i Faslat, 
(ya Aqwat), 37 ; Siira i Iraf, 55 ; Sura i Yunas, 5 men 
likha liai : 

^ < ^ ^ X • 

• x< * il 9'^99<i»^^ xA/^Ax 9 ■S> ^9^9 * 

Jlir^lj ^I Jj-tJ (^Lsr^-^ ^^-^^1^ ^'1; ^^-6.^.'! 

xxx '^ ^ ^ 9 x*xxA w"/^ XX XX /'^xA X 

X X * A^yA ^ X X ^^ 3ixX ^ '^ / XX X*X <? X X A ^ 

XX ^ 

X X '^ X X * ^ 

^ f X 

" Sijdana karo siiraj ko, aur na chand ko ; aur sijda 
karo Allah ko, jis ne un ko banae, agar turn usi ko 

pujte ho Tumhara Rabb Allah hai, jis ne banae 

suraj aur chand, aur tare kam lage us ke hukm par ; 
sun lo, usi ka kam hai, banana, aur hukm farmana, 

ban barakat Allah ki jo sahib sare jahan ka 

Wahi hai, jin ne banaya suraj ko, aur chand ko ujala, 
aur thaharain us ko manzilen, to pahchano ginti ba- 
rason ki." 



M. A. 4004.] PAiDAisH 1 : 20, 21. 37 

Nizdmi. 
i^Li^j t^I--»j s^Jj'rJ ^1j\2 s.--^i'y 5 JJjiJ 
Jdmi, 

20. Zamin farhat-bakhsh makan bakhubi arasta ho gal, 
par ab tak us ke koi bashinde na the. Par aur do din 
ke arse men wuh bilkuU abad ho gai. Panchwen din 
pani aur hawa ke rahnewale ban gae, 20 — 23. Khuda 
ke hukm se tamam pani jandar jhundon se goya ra- 
wau hue. Aur Khudd ne kahd, irada kiya, ki pdni 
rengnewdle jdnddr se bharjden, yane, pani rengnewa- 
lon ki afziini se goya ap hi rengen, bare aur chaure dar- 
ya men beshumar chhote bare janwar rawan howen, 
aur barhte rahen ; aur parande, urnewale, uren zamin 
ke upar, dsmdn kifazd, ya phailao, ke ru par, yane, jis 
tarah ki parande urne men insan ko nazar ate hain, 
goya akas ke rii par urte hain. Khuda ne farmaya, 
ki machhli aur chiriye wujud men awen ; ki pani ke 
bashinde afzuni se howen aur chalen, aur hawa ke pa- 
rande uren ; aur Qadir i Mutlaq ka hukm fauran piira 
hua. 

2 J . Aur Khudd ne azim durydi jdnddr on ko, aise ba- 
re aur zorawitr, ki un ke marne se mazbut jahaz ek 
lahze men tiit jate, aur har qism ke rengnewdle jdnddr 
ko, jin se pdni bhar gae. aur guya rengne lage, un ki 
jins ke muwdfiq, aur har qism ke parande ko us ki jins 
ke muwdfiq paidd kiyd, Aur Khudd ne dekhd, ki ach' 
chhd hai, ki us ki marzi piiri hiii, aur us ke irade ke 

muwafiq hawa aur pani jandarog se bharpur ho gae. 

D 



38 PAiDAisM 1 : 22. [M. A. 4004. 

22. Aur Khudd ne unheri, machhlion aur parandon 
ko, barakat di, barhne ki taqat bakhshi, yih kahke, 
hi Phalo aur barho, aur pdnion ko samundaron men 
hhar do ; aur parande zamin par barh jdwen. Is ba- 
rakat ke bais se hawa aur pani beshumar chhote bare 
jandaron se ab tak bhare rahte hain. Machhlian ajib 
kasrat se phailti aur barhtin hain. Bazi qismon ki 
ek madin ke pet men sarhe tin lakh ande gine gae ; 
bazion men panch, chhalakh; bazion ke pet men pan- 
drah lakh ande mile hain ; aur ek qism ki machhli 
hai, jis ka nam Angrezi men cod liai, jis ki ek madin 
ke pet men nauwe lakh ande gine gae hain. Roz ba 
roz darya se aur har nadi se bhi beshumar chhoti bari 
machhhan pakri jatin hain, tau bhi pani har waqt un 
se bhara rahta hai. Alimon ne yih bhi daryaft kiya 
hai, ki pani ke ek bund men kai hazar chhote jandar 
hain. Phir, parandon ko bhi Ilahi barakat, yane 
barhne ki taqat, baKhshi gai. Bazi qism kl chiriyon 
ke jhund aise bare hain, ki un ka shuaiar nahin ho 
sakta. Amerika men ek qism ke kabutar aise bakas- 
rat hain, ki ek Sahib ne un ke ek jhund ko dekha, jis 
ki qatar ki chaurai adh kos ki thi, aur lambai aisi bari, 
ki agarchi har kabutar ek pal men panch kos urta tha, 
tau bhi tamam jhund char ghante tak sidha age gu- 
zarta chala gaya. Sahib ne is ke mutabiq hisab kiya, 
ki us ek jhund men do sau karor do liikh aur pachas 
hazar kabutar the. Diisri qism ke parandon ke jhund- 
on men pandrah karor chiriyen gini gai hain. Bahut 
aur qism ki, har mulk men hain, jin ka shumar sirf pa- 
damon men ho sakta hai. Khuda ki hikmat kaisi gu- 
nagun, aur kaisi qudrat us ki us barakat men, yane 



M. A. 4004.] PAiDAisH 1 : 23—25. 39 

** Phalo, aur barho, aur saiuundar ke panion ko bharo, 
aur parande zamin par barh javven \'' 

23. Aur sham aur rit hiU, aur bad us ke subh Siuv 
dill hiid, pdnchwen din, 

24. Hawa aur pani, bayau i mazkur i bala ke mutabiq, 
rabnewalon se bhar gae the, par ab tak khushki ke koi 
bashinde nahin the. Ciihathe din ye sab ban gae, 
24 — 31 ; aur zamiu se paida hue. Adam se, aur za- 
min se, unhen paida karna, (oladir i Mutlaq ke nazdik 
donon yaksan hain, kyiinki zamin men kuchh jan na- 
hin, ki wuh jandaron ko surat aur zindagi aur taqat 
bakhshe. Aur Khudd ne kahd, ki Zamin nafs i zinda^ 
jiti jan, bar tarah ke jandar, apni apni jins ke muwdfiq, 
apne men se dne dewe : yane, mawdsM, aur bar qism ke 
cbarpaj^e chhote bare janwar, ghas khanewale, jugali 
karnewale, aur jo gharele bhi ho sakte ; aur rengnewdle, 
na sirf kire niakore, balki har tarah ke samp jin ke pair 
nahin, aur unhen bhi jin ke pair hain, maslan girgit, ya 
chhipkali, aur aisi aisi qism ke, jo zamin par rengte 
malum bote hain ; aur zamin ke, yane jangH, jdnwar, 
jin ki jan bari tez, jo chalak, aur mazbut, aur zorawar 
hain, jin men darindon ka bhi tasauwar hai, — Khuda 
ne kaha, ki Ye sab, mawashi, rengnewale, aur jangli jan- 
war, zamin se paida howen. Aur aisd hud. 

25. Aur yiin, bawisatat apni hi qudrat aur hukm ke, 
aur zamin se, Khudd ne zamin kejdnwar, jangli, tez- 
rau, zorawar, darinde hone ke qabil, us ki jins ke mU" 
wdfiq; aur mawdshif charinde charpaye, jaise ghore, 
hathi, lint, aur jugali karnewale bhi, jaise khargosh, 
bher bakri, gae bail, — in sab qism ki mawashi, us ki 



40 PAiDAiSH 1 : 25. [M. A. 4004. 

jins he muwdfiq; aur mitti he rengneivdley kfre nmkore, 
samp, aur chhipkali, wag. ko,us kijins ke muwdfiq — in 
till qismon, yaiie jaiigli janwar, niawashi, aur rengne- 
wale ko Khuda ne zamiii se banaya. Aur Khudd ne 
dekhd ki achchhd hai, ki us ke irada ke mutabiq sab 
durust hua. So is chhathe din men zaniiii ke sare 
janwar, yane, mawashi, jangli, aur rengnevvale, ba 
qudrat i Uabi, zamin se paida hue. Pahli qisin ghare- 
la, yane aise jo paid hone ke qabil the, kyunki tab tak 
koi ghar na tha ; dusri qism men aisi sirat, surat, 
panje, dant, wagaire, ki darinde hone ke qabil the, 
kyunki khilaf i qiyas hai ki insan ki bargashtagi se 
peshtar koi janwar haqiqat men darinde aur khunrez 
hon. Zamin ke har qism ke rengnewale, jo mitti par 
rengte, chhathe din paida hue. Panchwen din pani 
ke sare rengnewale paida hue, jin men baze marqiim 
hain, maslan jo zamin aur pani, donon men, jaise kai 
qism ke samp, mendak, jonk, wagaire rahte hain. Sab 
chhote kire makore urnewale bhi us panchwen din 
paida hue. Un ke siwa sab ke sab aur, jo khushki 
par rengte, is chhathe din, ba hukm i Ilahi, zamin se 
wujud men ae. Baze bare janwar, maslan ghariyal, 
aur daryai ghore, pani men aur zamin par bhi rahte 
hain, jin ki paidaish panchwen din hui, yane jab Khu- 
da ne un *' bare daryai jandaron'^ ko (a. 21) paida 
kiya. 

Manii apne Sanghita men kahta, ki Khuda ne meri, 
(yane Manu) ke wasile se sab kuchh paida kiya. Us 
Sanghita ke muwafiq Khuda ne pahle Manii ko paida 
kiya; tab Manu se paidaish ke das putr paida hue, jin 



M. A. 4004.] PAiDAisH 1 : 25. 41 

se tamam ^lam ban gaya. Janwarou ki paidaish ka 
bayan, jo un das putron ke hath se bane, yun hai : 

Yane, " Jakh, rakshas, pisach, gandharb, apsare, asurj 
nag, sarp, suparn (garur), aur Pitaron ki prithak gan; 
bijli, bajr, megh, Indra ki dhanuk, ulka (lukh), nir- 
ghat, ket, aur unche niche jot, (chhote bare tare) ; 
kinnar, banar, machh, bibid bihangam (bhant bhant ki 
pakshi), pasu, mrig, manush, ubhayatodat byal (aheri 
pasii jin ke upar niche bhi dant hain) ; kirm, kit, pa- 
tang, yuka (jun), makshika (makkhi), matkurn (pissu), 
barb dans (sab dans), aur masa (machchhar), aur nana 
bhant ke sthawar, (ya achal.)^^ Manii kahta, ki mere 
hukni se un pitaron ne in sabhon ko banaya. Phir, 
Vishnu Purana ke pahle ans ki panchwin adhyae men 
yun likha hai : 

D d 



42 PAiDAisH 1 : 26. [M. A. 4004. 

Yane, "Tab (Brahma ne) apiii swadhinata se chiriyon 
ko apne vayas (sarir ki avastha bisekh) se utpann ki- 
ya ; bheron ko apni chhati se ; bakrion ko mukh se 
us lie banaya; pet aur panjar se gaeon ko ; pairon se 
ghoron ko, hathion, sarabhon, gavayon, mirgon, unton, 
khachcharon, kale mrigon, aur anek bhant ke jatou 
ko banaya: phalmul-wale aukhadh us ke sarir ke rom 
se ug gae/' Manii kahta, ki main ne apne hukm se, 
aur un das pitaron ke hath se yih sab sansar paida ki- 
ya. Lekin Parasara Vishnu Parana men kalita, ki usi 
kalpa aur usi samai men Brahma ne apni hi swadhinata, 
aur apne badan se sab kuchh paida kiya. In donoG 
ki baton men ikhtilaf hai, so kis ko manna chahiye ? 

26. Ab sirf ek makhluq baqi raha, taki kar i afrin- 
ish saranjam pawe. Hanoz wuh khass aur buzurg 
bashinda, jis ke liye yih khush-intizam makan arasta 
kiya gaya, maujud na hua tha. Biliwaz us farman ke, 
ki " Insan howe,*^ mutabiq us hukm ke, ki '^ Nur ho- 
we/' Khaliq ul diamin goya ek sanjida muqaddame nieii 
salah karta hai. Taslis ke tin aqniim, Bap, Beta, aur 
Ruh i Quds insan ki paidaish men maslahat karte, aur 
inuttafiq bote hain. Aur Khudd ne kahd, ki Hain, ek 
Khuda aur tin aqnvim, Adam ko apni surat men misl 
apni mushdbahat ki, ruhani khassiyat meo apni manmd, 
drif, rast, aur quddus, bandwen : aur we, bani -^daai, 
iiamari uianind, aur goya hamare qaim>maqam hokar^ 



M. A. 4004.] PAiDAisH 1: 26. 43 

samundar ki machhli par, aur dsmdn ke parinde /?ar, 
aur mawdshi par, aur sari zamin par, aur sab rengne- 
wdlon par, jo zamin par rengte hain, hukumat karen^ 
i^dam ki aulad is tamam asfal dunya ki hakim howe. 
Khuda to Ruh hai, so us ki surat, ya us se muwafiqat, 
na insan ke badan ki shakl, na sirf us ki aql aur hukii- 
raat men, balki us ki kauiil riihani khassiyat, yane irfan, 
sadaqat, aur pakizagi men zahir thi. Injil se yih ba- 
khubi sabit hai. Pulus Hawari nauzadagi ka bayan 
yun karta : " Turn (Masihion) ne purani insaniyat ko 
us ke filon samet utar phenka ; aur nayi insaniyat ko, 
jo irfan men apne paidakarnewale ki siirat ke nmwafiq 
nayi ban rahi hai, pahina,'* Kalas. 3 : 9. 10. Phir, 
wuh Masihion ko yih nasihat deta : " Turn agle cha- 
lan ki babat us purani insaniyat ko, jo khain shahwa- 
to5 ke sabab se fasid hai, utaro ; aur apne ji jan men 
naye bano ; aur turn nayi insaniyat ko, jo Khuda ke 
muwafiq rasti men, aur taqaddus i haqq men makhluq 
hui, pahino,'' Aphs. 4 : 22 — 24. Jab admi sar i 
nau paida hota, aur haqiqi Masihi ban jata, tab apne 
Khaliq ki surat aur muwafaqat, yane *'irfan'^ aur 
** rasti" aur *•' taqaddus i haqq" ko phir hasil karta 
hai. Pahla iidam, jis waqt wuh apne KhaHq ke hath 
se banaya gaya, bilkull kamil tha ; ^qil aur arif, neki, 
rasti, aur pakizagi ka dshiq. Ye sab sifaten mahabbat 
men mundaraj hain, so Khuda ki surat insan men is ek 
lafz, mahabbat J hi men mamlii hai; yane, ki Khuda ki 
mahabbat se, jo hamari taraf hai, aise khinche jawen, 
ki ba tamam dil us se mahabbat rakhen. Khuda ma- 
habbat hai, aur jis dil men ziyada mahabbat rahti, us 
me© l>huda ki surat aur mushababat bhi ziyada saf 



44 FAiDAiSH 1 :. 27, 28. [M. A. 4004. 

taur se malum hoti hai. Jab j^dam bargashta hiia, us 
ki asli ilahi surat aksar mitgai; tau bhi dil par kai 
iiishaa baqi rahe, khususan tamiz aieu nek o bad ki 
pahchan hai ; aur neki ka ajr sukh, bad! ka aji* dukh, dil 
men hai. Bani Adam bhi us asli kamil ilahi siirat ke 
qabil hain^ aur un men se har ek par farz hai, ki ua ke 
husiil ke liye nit koshish karta rahe. Jis men mahab- 
bat bai, wuh Khuda se mutawallad hiia hai, aur Khu- 
da ko pahchanta; aur us men Khuda ki siirat aur mu- 
shabahat rahti hai, kyunki Khuda mahabbat hai. 

27* -^f^t^ Khuda ne tin aqnum ki raaslahat i mazkiir, 
aur apne irade, ke mutabiq, Adamkoapnisuratpary yane 
sadaqat, danish, aur pakizagi men, zamin ki mitti se, 
na apne mukh, na bahu, na jangh, na pair se, paidd 
kiyd, basurat i Khuda us ko paidd kiyd ; nar aur 7idri, 
ek jora, na char balki ek zat, un ko paidd kiyd, aur bi- 
yah ka qaniin bhi thahraya. Aurat ki paidaish is 
chhathe roz hui, par us ka pura bayan dusre bab men 
milta hai. Pahle insan ke liye Khaliq ne apni danai 
se sirf ek mada paida ki, is se sabit hai, ki mard ko 
ek zauja se ziyada lena Khuda ke pak o asli ain ke 
barkhilaf hai. 

28. Aur Khudd ne un ko, Adam aur us ki zauja aur 
un ki nasi ko, barakat di, barhne ki taqat bakhshi, aur 
Khudd ne unhen kahd, ki Phalo aur barho, biyah ke 
taur aur pakizagi ke sath, aur zamin ko mamur, apni 
aulad se bharpiir, karo^ aur use mahkum karOj zamin ki 
jandar aur bejan mamuri ko has me^ lao, tamam zamia 
par mere qaim-maqam aur hakim bano : aur samun- 
dar ki machhli par, aur dsmdn ke parinde par, aur har 



M. A. 4004.] PAiDAisH 1 : 28. 45 

ekjdnwarpar,jo zamin par rengtd chalta hai, sarddri 
karo ; samundiir aur hawa aur rii i zaniin ke sare ba- 
shindo^ par hukumat karo. Har tarah se Khuda ne 
Adam ko iz/at aur buzurgi bakhshi ; pahle, ki us ne 
use apni surat par paida kiya ; phir, ki us ne use is 
tamani asfal jahan par hakim thaharaya. Chunanchi 
Daud Zabur 8 : 6 — 8 men kahta: " Tu ne us ko apne 
hath ke kamon par hukumat bakhshi; tii ne sab kuchh 
us ke qadam ke niche kiya : sari bher bakrl, aur gae 
bail, aur jangh' chaupac*, aur asman ke parinde, aur 
darya ki machhlian, aur har ek chiz, jo darya ki rahon 
men guzarti hai/^ Adam uluhiyat ki banisbat thora 
kam thaharaya gaya^ aur wuh ala martaba us ne apne 
Khaliq ki mihrbani se paya. Tau bhi wuh firishton 
se bara nahin tha, kyunki us ka makan ^lam i asfal 
par, aur un ka alam i bala par, muqarrar hiia. Mu- 
hammad ne bayan i mazkur ko, jo Tauret men milta, 
kuchh taqlib karke us men apne hi khush-fahmi se 
kai terhi tirchhi baten barhain. Khaliq ne Adam ko 
buzurgi to bakhshi, aur is alam i asfal par use hakim 
bhi thahraya, magar azal se abad tak Allah Tadla hi 
ka hukm firishton aur adunon ke liye hamesha qaim 
rahta hai : " Tu Yahowah, apne Khuda ka sijda, aur 
faqat usi ki bandagi kar,'' Istis. 6: 13; 10: 20; Mati, 
3 : 10. Par Quran ke chha jude jude maqamon men 
likha hai, ki Khuda ne firishton ko farmaya, ki Adam 
ki parastish ya puja karen. Sura i Baqr 32 

Sura i Hajr 30—35. * v^^/^' yj^ ^^^ f^^i 



46 PAiDAiSH 1 : 28. [M. A 4004. 

3ix • ^ ^ / A A ,«^^ ^ ^ ^ ^ ^ ^ ^ ^ */ *» A ^ x<i»'X 

I -^ I • 

* /^A^ ^ ^ ^ ^ / A ^ A ^^ A^^>^A ^ #»^x A/-* 

jS ^* < ^ 0»^ ^'^ ^ S ^ ^ r ^ /A^ x^ A ^A^ 

^Ij ^A^, ,^HJ L^J.^ ^ r-S^^-^ J^ ^i^^i^M^ Ua. ^^ JLaU 

A^ A^ I ^ ^A j5 X A^y 

Sura i Bani Israil 63. ^^rl^J' *^^ ^^' iJ^*J^Ji »^.^J^ 

^ 1 V - /» 



^ • ^ A A ^ ^1 A^^ ^ r^'X ^ f S ^ ^ \ ^"^ ^'^f ^ ^ 



• /» 



I 

Yane, '* Aur jab ham ne kaha firishton ko, Sijda ka- 
ro Xdam ko, to sijda kar pare, magar Iblis ne qabul 
na rakha, aur takabbur kiya, aur wuh tha kafiron men 

ka, To gir pariyo us ke sijde men. Tab sijda 

kiya uu firisliton ne sare ikatthe ; magar Iblis ne na 
maiia ki sath ho sijdakarnewalon ke. Farmaya, Ai 
Iblis, kya hiia tujh ko ki na sath hua sijda karnewalon 
ke. Bola : Main wuh nahin, ki sijda kariin ek bashar 
ko, ki tu ne banaya khankhanate siikhe hue sane gare 
se. Farmaya : Tu nikal yahan se, tujh par phenk mar 

hai ; aur tujh par phi^kar hai iiisaf ke din tak, 

Aur jab ham ne kaha, firishton ko, Sijda karo 
Adam ko, to sijda kar pare magar Iblis ; bola, 



M. A. 4004.] PAiDAiSH 1 : 28. 4? 

Kya main sijda karun ek shakhs ko, jo tu ne banaya 
mitti ka ?" Sura i Iraf 10, Siira i Kahaf 48, aur Siira i 
Swad 73, 74 men bhi likha hai, ki Iblis makhluq 
ki parastish, yane butparasti, ke inkar karne se ap- 
ne Khaliq ke huzur men kafir thahra ; par kaun ziya- 
da kafir hai, Iblis, ya wuh jis ne apne Khaliq ki babat 
aisi kufr ki baten likhin ? Wuh jo apue Klialiq par 
aisa aib aur gunah lagata, yane ki wuh butparasti ka 
Bani hai, beshakk iiihayat bara gunahgar hai. Siira i 
Mahaunnad 21. 

*' Tu to jan rakh, ki kisi ki bandagi nahin siwa 
Allah ke ; aur miiafi mang apne gun ah ke waste/* 
kyiinki tere kufr aur butparasti ka gunah, Ai Maham- 
mad, bahut bara hai. 

Insan ki paidaish ke bayan i mazkur se saf sabit hai, 
ki ibtida men Khuda ne sirf ek hi jat, ya zat, banai, 
yane nar aur us ki mada, Adam aur us ki zauja. So 
tamam jahan ke admi Adamzad hain. Har mulk ke ba- 
shinde us asli zat se the, par muddat ke bad bazoQ 
ne un men se, apni buzurgi aur imtiyaz ke liye, mutafar- 
riq zat thahrain. Rig Veda ke pahle ashtaka men, jo 
bahut qadim rishion ke hath se likha gaya hai, char 
judi judi jat ka kuchh zikr nahin milta. Ua men to 
^'^T'^'^^7; yane, pancli admion, ya purushon, ka 
zikr milta, lekiii us tnen Manii ke char jaton ke pakke 
bandobast ka bayan, ya us se kuchh ishara, kahin mau- 
jiid nahin hai. Rig Veda sab Vedon se pahle likha 



48 PAIDAISH 1 : 28. [M. A. 4004. 

gaya, aur sabit nahin hota, ki us ke likhne ke waqt 
admion ki char jat maujud thin. Bad Rig Veda ke 
Yajur, Sama, aur Atharva Veda likhe gae. Yih to 
malum hai ki baze log apni aql ko yahaij tak pasl kar 
dete, ki kahte ki Veda azal se the, vane we banae gae 
us zaban se peshtar jis men un ki tasnif hui ; aur likhe 
gae un rishion se pahle, jin ke hathon ne likha ; ki we 
siikta jo Madhuchhandas, Jetri, Medhatithi, wag. 
se tasnif kie gae, un rishion kl paidaish se pesh- 
tar maujud the. Yih sab aisa khilaf i fahm hai, ki 
aqlmandon ke nazdik us ka radd karna kuchh zariir 
nahin hai. Agar utpatti, ya paidaish, men Veda zahir 
ho gae, to kis ko, aur kab, aur kahan, aur kis tarah, 
aur kis zaban men die gae ? Zamin par paidaisii ke 
chhathe din sirf ek mard tha, aur us ki zaban, qarib i 
qiyas, Ibri thi. Kuchh bayan nahin milta, ki Veda us 
ko die gae, taa bhi agar bakhshe jate, to kis zaban 
men, aur kis tarah malum ho sakta, ki un ka miil ta- 
mam aur sahih uiahfuz raha ? Sama Veda men, jo Rig 
Veda ke kuchh muddat ke bad likha gaya, Brahmanon 

kazikryun milta: ?TT^ W^ f^TST^^I yane, '^ Brah- 
manon ke kina rakhnewalon se adab mat rakho." 
Phir : "^(^ flT^f^T "STf^ i yane, *' Brahmanon ke 
kina rakhnewalon ko mar dalo.^' Brahma ne ba- 
hut der ki nind se jagkar bari khushi se daryaft kiya, ki 
^^?Tf^ main hurt; is ajib o khush khiyal se us ke dil 
men ahankara paida hua, tab us ne paidaish ka qasd 
kiya. Veda ke muwafiq us ne pahle sirf Brahmanon 
ko paida kiya. Yun Brihad Aranyaka Upanishad meo 
likha hai : ^f( ^T T^ ^^ '^llft^^ ^ yane ''^ Brah- 



M. A. 4004.J PAiDAisH 1 : 28. 49 

man akele pable the/' Jis ki tika Sankaracharjya ne 

yun kiya : t T.^ ^mf^^T^f wf ^f>T^^T€\^^^^ II 
" Kshatriya aur aur jat Brahman se alag nahin the; 
jaton ka kuchh farq nahin tha; sirf Brahman the/^ 
Lekin is halat se Brahma aur us ke bete Brahman 
khush nahin rahe ; kyunki jab sab acharaj the, un ke 
live chele kahan se milen ? Chunanchi Brihad Aran- 
yaka Upanishad men likha hai : TT^cR W^ W>f^rl || 
'• Sab ke ek hone se na nibha/' Jia ki tika Sankara- 
charjya lie yun ki : 

''Bina Kshatriya jo raksha kareij karm na nibha/' Is 
liye us ne : rT=^^T ^^ ^f2?^^?T "^W^^H " Kalyan riip 
Kshatriyon ko banaya ;'* aur us ne swarg ko bhi un se 
bhar diya: 

^' Indra, Varuna, Soma, Rudra, Parjanya, Yama, Mrit- 
yu aur Ishana dewon men Kshatriye the ;" Jin ki hu- 
kumat ka bayan Sankaracharjya yun karta: 

E 



50 PAiDAisH 1 : 28. [M. A. 4004. 

" Indra dewon ka raja tha, Varuna jal ke jantuon ka, 
Soma Brahmanon ka, Rudra pasuon ka, Parjanya bijH* 
on aur bajron ka, Yama Pitaron ka, Mrityu rogon 
ka, Ishana tejon ka raja tha/' Taubhi sirf Ksha- 
triyon se Brahma santusht na bhaya. Dusri jat 
kheti ke liye zariir thi. Chunanchi Brihad Upani- 
shad ke muwafiq : ^^^ ^ETH^rT ^ f^IJ^^^TTT « «• Jab 
kam na nibha, tab Vaisya ko banaya/' Jis ki tika 
Sankaracharjya yun kartd : ^ fifij ^l^^TrT '^'T f^%T- 
TT^ *rT^ II *' Us ne Vaisya ko dhan daulat batorne 
ke liye banaya." Tad bhi wuh santusht na raha, 
kyunki ab tak bhritya aur das na the. Is liye, Brihad 
Upanishad ke muwafiq : ^ rf^ ^T^^TT ^ ^T^ ^XXT- 
ITO^TJ^ I) " Us ne Sudroo ko banaya." Bad us ke jab 
baranon men byabhichar hiia tab Chandala aur Paul- 
kasa paida hue. Yuq Brihad Upanishad men likha 
bai: '^T^^l i^T^^ : ^T^^T ^T^^ : II jis ki ti- 
ka Sankaracharjya yun karta : 

"Chandala Brahmani men Sudra se paida hua, aur Paul- 
kasa Kshatriya stri men Sudra se paida hua."" Yun 
Veda se malum hai ki char jat ibtida men na thin, bal- 
ki rafta rafta ban gaift. Is sab ke barlihilaf Manu 
kahta ki Brahma ne char jat ibtida men ek h{ waqt 
men paida kiya: 



M. A. 4004.] PAiDAisH 1 : 28. 51 

^fm^T^ ^-^^^ ti?T^ irftrH^ "^ II 

** Logon ko barhane ke liye us lie apne mukh, banh, 
jangli, aur pair se Brahman, Kshatriya, Vaisya, aur 
Siidra ko nikala. Parhana, parhna, jag karna, jag ka- 
rana, dan dena, dan lena, Brahmanoa ke liye us ne 
thahraya. Prajaon ki raksha, dan dena, jag karna, 
parhna, bishaion men prasang na karna, sanchhep se 
Kshatriyoy ke liye thahraya hai. PasiioQ ki raksha, 
dan dena, jag karna, parhna, baipar karna, byaj le- 
na, aur kheti karna, Vaisya ko thahraya hai. Ek hi 
karm ki aggya Prabhu ne Siidra ke liye thaharaya ; 
yane, bari khushi se in tin baranon, ya jatoo, ki se- 
wa karna." Vishnu Purana ke pahle ans ki chhathi 
adhyaye men, Veda ke barkhilaf, yun bhi likha hai : 

^^T?Ti^; Tim\ WffT ^^^ f^^l^TT^ I 



62 PAiDAisH 1 : 28. [M. A. 4004. 

TT^: lI^TTfT^^: ^tl^l^f TI§f^^rTrT: II 

Yane, '* Pahle, jab sach bolnewale Brahtna ne jagat 
ki srisht ki ichchha ki, tab us ke mukh se sat-guni 
Brahman nikle : us ki chhati se rajo-guni bhave ; us 
ke pichhe rajo-guni aur tamo-guni jaiigh se ; pair se 
Brahma ne aur prajaon ko sirja, jo sab tamo-guni the. 
Ye char baran. Brahman, Kshatriya, Vaisya, Sudra, 
Brahma ke mukh, chhati, jangh aur pair se nikle.^^ 
Bhagwat Gita men yiin likha hai : 

*'Char baranon ko un ke gun aur karamonke muwafiq 
main ne banaya/* Brahmanon ki buzurgi barhane ke 
liye bari chaturai se Manu Sanhita men yun likha hai : 

^^cTT^ ^Jl^ •^^HTWT'f T!T: 1T>j: II 

^T^iiTRfT^iflTn^ •^;<ji^ ftrTT ^rn: ii 

" Uttani ang ke hone se, je^hai se, Veda ke dharan se, 



M. A. 4004.] PAiDAisH 1 : 28. 63 

Brahman sab srisht ka, dharm se, Prabhu hai 

Brahman ki utpatti hi dharm ki nirantar murat hai; 
kyunki wuh dharm ke liye utpann hua, moksh ke liye 
thaharaya hai. Brahman, apne janam hi se, prithivi 
men adhik hai, sab pranion ka Tshwar, dharm ke 
bhandar ka rakhnewala. Sab dhan, jo sansar men 
hai, so Brahman ka hai, apni barai aur kulintai se 
Brahman is sab ke laiq hai. Wuh apna hi khata, ap- 
na hi pahinta, apna hi deta : Brahman ki daya se aur 
log khate hain.^' Is ke mutabiq na sirf Muhammad, 
balki Brahman ki babat yih ayat durust hai : — 

^'h'^s ^^Ui. i-^'cJV 

" A-gar na hota tii, na paida karta maiu aflak ko/^ 
Muhammad aur Brahman donon sari makhluqat se 
buzurgtar aur afzal kahlate hain. Muhammad yun 
kahlata hai : 
Visy^-*^ ^UaJU vi^^A^jj \zA:ty^y* ^:s^ ^ \^\*i^^ y^^ 

*^Kainat ka sardar, maujiidat ka fakhr, dlamon ki rah- 
mat, admion ka barguzida, daur i zamane ka titimma, 
Muhammad i Mustafa (rahmat o salamat i Allah us 
par rahe) shaf(, jis ko itaat ki gai, nabi i buzurg, khub- 
siirat, qawi, shigufta-ru, khush-ru.^' 

«.JUa:^ ,,^^Jl '-•'^^ ^^^^. , ,J^*^I /^r» 

E e 



64 PAIDATSH 1 : 28. [M. A. 4004. 

" Kya gam hai ummat ki diwar ko, ki howe tujh sa 
madadgar? Kya dahshat mauj i darya se us ko, ki 
howe Niih kishtiban? Wuh pahuncha bulandi par 
apni kamaliyat se, us ne tariki ko paraganda kiya ap- 
n khubsurati se ; us ki sab khaslat nek hai ; rahniat 
us par, aur us ki aulad par '/' Padma Puran men 
yun likha hai : 

si 

** Sab jaton ka param gurii Brahman hai. Bhakti aur 
sraddha se us ko dan dena chahiye. Brahman sab 
devvton ka asra hai, bhum par wuh pratyaksh dewta 
hai, jo tarta hai denewale ko jagat ke apar sagar se. 
Sabhi Brahmaa bare liaio, un ki piija sada ki chahiye, 



M. A. 4004.] paidAish 1 : 28. 66 

kya murakh howen, kya pandit howen, bina bich^r. 
Jo Brahman ke pair ka jal, (vane, charaoamrita, ya 
charanodak) ka ek bund dharan kare, us ke deh ke 
samast pap jhat nas ho jate bain. Brahmanon ka 
charanodak jo manush sir se dharan karta, sach, sach 
main kahta hun, wuh chhut gaya sab papon se. 
Brahman ki pradachhina (ya parikrama) karke jo 
uttam nar bandagi karta, us ne sat dwip sahit prithi- 
wi ki parikrama ki/' Phir Mahabharat men likha hai : 

" Brahman hi ki puja karui chahiye un se jo pavitr 
svvarg ko chahte bain/' Aur Brahma Vaibarta kahta ; 

" Guru ko, Brahman ko, dewta ki murat ko dekhkar, 
jo shighar namaskar nahin karta, so prithivi men suar 
bota hai/' Kalki Purana men yun likha : 

'^ He Raja, Brahman bhum ke dew hain, char asrara 
men kusal, mere dharm ke chalanewale, achchhi bani- 
ou se un ki puja aur stuti ki chahiye." Aur Bhagwat 
yun kahta : 

" Brahman tap se, vidya se, santosh se, sab pranion 
meij. janam se bara hai ; kitna adhik yadi mere ans se 



56 PAiDAisH 1 : 28. [M. A. 4004. 

mile.^* Is sab se malum hai ki Brahman log, jin ne 
Smriti ko likha, kis tarah apni barai karte bain. 
Balki is se bahut ziyada Shastron men milta hai ; ban, 
Brahman log tamam ^lam par dawa kaite hai^. 

*'Sab sansar dewton ke adhin; dewte mantre ke adhin ; 
we man tre Brahman keadhin; to Brahman mere dewte.'' 
Aise kufr se kaun bairan na hoga? Phir Manu kahta : 

" Wuh sari prithivi ke jog hai." 

^^ Brahman ko kabhi na mama, agarchi sab pap men 

rahe, Brahman ke marne se koi dusra pap 

prithivi men ziyada bara nahin.'^ Manu Sanhita ke 
matlab se yih iqrar to sabit hai, ki Brahman bhi pap 
kiya karte, par wuh chatur Brahman, jis ne us Shas- 
tra ko likha, bari hoshyari se Brahmanon ki saza ma- 
na karta hai ; yaue, ki '^ Brahman ko kabhi na mama, 
agarchi tamam pap kiya kare." Brahman ko khiin 
aur lut aur zina aur bar tarah ki bad! karne do, 
kyunki jagat sansar usi k^ hai ! Padma Purana bhi 
yiiij hi kahta : 

" Badcbal Brahmanon ko pujna ; Sudra ko nahiu, 



M. A. 4004.] PAiDAisH 1 : 28. 67 

agarchi nekclial liowe. Wiih i^ae, jo kharab chiz 
khati, suinat suar se bihtar hai." Pbir Mahabbarat 
kabta: 

" Brahmanon ka aDaman na karna, kbwab nekcbal, 
khwah badchal howe.^^ Yvin Smriti kabti, ki kbarab, 
badchal aur nmrakb Bralimanon ko manna cbahiye. 
Pbir, is ke barkbilaf, Smriti kabti, ki aise Brabmanon 
ko na manna cbabiye. Cbunancbi Manu farmata: 

" Murakb Brabman trin (^bas) ki ag ki tarab bujb ja- 
ta. Us ko dan na dena cbabiye ; kyunki rakb meo 
koi bom nabin dalta bai.'^ Yib to babut acbcbba 
hukm deta bai, par is ke barkbilaf, Smriti, yane Ma- 
babbarat kabta: 

*' Kya murakb, kya pandit, kya nicb, kya uttam ho- 
\ve, Brabman ka anadar na karna: we rakb se dbampi 
ag ke saman bain. Jaise masan men barti ag dusbt 
nabin boti, taise Brabman bara dewta bai, kya murakb 
kya pandit bowe.'^ Pbir, is ke barkbilaf Manu kab- 
ta: ^ ^ ^ V 



58 PAiDAisH 1 : 28. [M. A. 4004. 

** Jo dwija, bin Veda parhe, diisn vidya parhta, so ji- 
ta hi, apne bans sahit, turant Sudra ho jata." Manu 
ke is shlok ke birodh men Manu ap kahta: 

XT^rT^T inftrT^ ^^Tlflff ^ r(?T^rr H 

" Brahman, kya miirakh kya pandit, bara dewta hai ; 
jaise agni, kya sthapit kya asthapit, bara dewta hai.^' 
Phir, Manu ke is shlok ke birodh men Manu ap hi 
kahta : 

'^ Jo Brahman pranam ka jawab nahin janta, koi pan- 
dit us ko pranam na dewe : wuh Siidra ke muwafiq 
hai.'' So saf sabit hai, ki Hindii jat ki babat Hindu 
dharam pubtak apas n^en baliut birodh karti haio. 
Sruti, yane Veda kahte, ki cliar jat ibtida men na thin, 
lekin rafta rafta, Brahmanon ki barai aur dhan ke la- 
lach ke sabab se, barpa ho gae. Smriti, yane Manu 
aur Puraaa kahte, ki sab ibtida men Brahma ke badan 
se nikle. Phir, upar ki baton se bakhiibi malum hai, 
ki Smriti apas men bahut birodh karti, balki Brah- 
manon ki babat Manu Manu hi se bibad karta hai. 
Jo pustak apas men aisa bibad karti, so hi atal aur 
sab-buddhiman I'shvvar ki taraf se nahin ho sakti. 
Har aqhnand parhnewale ko saf maliim hoga, ki Brah- 
n»aiion ne kis maqsad se char jaton ko thaharaya, ya- 
ne, ki un ka dhan aur barai har tarah se barh jawen 



M. A. 4004.] PAiDAisH 1 : 28. S9 

aur mahfuz rahen. Brahmaaon ke dhan rakhne ke 
waste Bhagwat me^ yiin likha hai : 

^?rr^ ^^T^^ ^^ f^^ ^m irfrrf^T i 

" Brahman ka dhan thora bhi kisi ko hazara nahin 
hota, ag ko bhi nahfn, balki rajaon ko bhi, agarchi we 
bare howe©. Main zahar ko zahar nahin manta jis ki 
dawa hai; Brahmaaon ka dhan zahar hai jis ki dawa 
prithivi par nahin ho sakti. Brahman ka dhan, ag»r 
bhul se khaya jawe to tin pusht tak marta hai ; jo za- 
bardasti se khaya jawe, to d.s pahli, das pichhli pusht 
tak marta hai. Apiia diya ya paraya diya Brahman 
ka dhan jo bar leta hai, so sath hazar baras bishtha 
men kirm hota hai. Ai mere logo, Brahman ka droh 
mat karo, ai^archi apradhi howe. Agarchi wuh ghati 
ya gall deta howe, us ko hamesha pranam karo. 



60 PAiDAisH 1 : 28. [M. A. 4004. 

Brahman ka dhan agarchi diisre Brahman ke live anjan 
koi har lewe, tau bhi wuh dhan us ko naiak men 
dalta hai, jaise Brahman ki gae ne Raja Nriga ko gi- 
raya." Yihi Brahman ke dhan ki rakhvvali ke liye hai. 
Phir, BrahmanoQ ki barai ke liye Manu kahta: 

%ir^ 1^] -^^T W^^ ^f^^T<^^ II 

*' Ek jat ka admi (yane Siidra) jo dwija ki kathor ba- 
chan se ninda kare, to us ki jibii kat li jawe, kyiinki 
wuh pair se utpann hua. Agar us ka nam aur jat 
ninda ke waste droh se kahe, to us ke munh men jalte 
lohe ki das ungal kil thonki jawe. Abhiman se agar 
us par thiike, to raja us ke donon honth kat dale. 
Agar Brahman ke bal aur muchh ityadi (abhiman si?) 
pakare, to bin bichar us ke donon hath kat lewe." Is 
ke muqabale men Khudawand I'sa Masih ki chal aur 
us ki baton par lihaz karo : " Main ne apni pith mar- 
newalon ko di, aur apne rukiisare bal ke nochnewaion 
ko ; main ne apna munh ruswai aur thuk se na chhi- 
paya." Yas. 50: 6. Manu farmata ki Siidra kablii 
Parameshwar ka bachan njt sikne ; us ke liye parlok 
men kuchh asra nahin liai. 



M. A. 4004.] PAiDAisH 1 : 28. 61 

" Sudra ko Brahman budh na batawe, aur apna khana 
bhi na dewe ; aur na jo horn se bachta ; aur aise admi 
ko dharin upades na kare, aur brat na banawe. Jo us 
ko dharui kahe aur brat batawe, wuti us ke sang 
Asamvrita narak men dube.'' Phir Shastra men yih 
hukni hai, ki " Agar Sudra Veda ko parhe, to raja si- 
sa galake us ke munh men dal dewe ; agar sune to 
kan men ; agar Veda ka abhyas kare, to raja us ko jan 
se mare.^' Beshakk shariron ki rahmat ain zulm hai. 
Lanat un ke gazab par, ki tund hai, aur un ke qahr 
par, ki sakht hai. Brahman ke haqq ki mazkur bato© 
ke muqabale men, yane ki Siidra dharm upades na pa- 
wen, Masih ki baten suno : " Ai sab mihnati aur zerbar 
logo, mere pas ao, ki main turn ko aram durjga. Me- 
ra jiia apne lipar le lo, aur mujh se sikho ; kyunki 
main hahm aur dil se garib bun, aur turn apni janon 
ka aram paoge. Kyunki mera jiia asan, aur mera bojh 
iialkahai,'' Mati, 11: 28—30. Bihtar ki Brahman 
log, jo apne ko pawitra aur nispap jante hain, apne in 
inantron par soch karen: — 

" Main pap, pap karnewala, meri atma pap, main pap 
se paida; He kamal-netr, meri raksha kar, kyunki tu 
eab pap ka harnewala hai-'' 



62 PAiDAisH 1 J 28. [M. A. 4004. 

*' Dusri saran nahin hai, tu hi meri saran hai, is liye 
daya bhao se. He Parameshwar, raksha kar/' 

*' Mere saman papi nahiu, tere saman pap-nasak na- 
hin hai. Yih bicharke main pranon ko dharan karta 
hun." 

'' Papion men main sab se pahla ; aur dayalon men td 
bara. Tinon jagat men mujh se dusra teri daya ka 
muhtaj nahin hai/' 

" Hazaron apradh rat din main karta hiin ; parantu 
mujhe apna das jankar, He Parameshwar, kshama kar/' 
In mantron men Brahman apne ko sab se bare papi 
kahte hain, aur liam bhi un ke is guman par muttaiiq 
bain. We pap se paida bote, aur jaiiani se Siidra bhi 
bain. 

'* Janam se Svidia ulpann liotii, karam se dwija, Veda 
ke abhyds se Vipra, Brabm Ke cyan se Brahman." 
i-$ruhma ke pair se pahle paida I ote, tab us ke mukh 



M. A. 4004.] PAiDAisii 1 : 28. 63 

se nikalte. Baze Brahman bhi ajab tarah ke janam 
se paida hue. Vyasa Parasara aur Machhodari se pai- 
da bhaya, Achala Muni hathi se, Kesa Piugala ullu se, 
Aii^astya Muni ghara se, Kapila bandar se, Gautama 
lata se, Drona Acharya sarpat ghas se, Taitriya Rishi 
titar se, Sringi Rishi harni se, Vasishtha apsara se, 
Narad Muni dasi kalwarin se ; yane ye sab Brahman 
Brahma ke mukh se paida hue. Hindu Shastron men 
Brahma jhutha thahra, aur us ke jhuth ke sabab se 
Hindu log ab us ki puja nahin karte bain. Par mu- 
nasib nahin bai, ki jhutii ke Bap ko chhorke, us ke 
patron ki puja karte rahen. Usi mukh se, jis se wahi 
kharab jhuth nikla. Brahman bhi nikle ; sab Brahma 
ke jhuthe mukh se nikle hain. So jis tarab Hindu 
logon ne jhuthe Brahma ko chhora hai, jhuthe Brah- 
manon ko bhi chhor dewen, kyunki Brahma ke jhuthe 
mukh se nikle hain. Kaisi kaisi birodh ki baten jat 
ki babat milti hain. Albatta yih Khuda se kabhi mu- 
qarrar nahin hiii. '* Khuda ne, jis ne $lam aur sab 

kuchh jo us men hai, paida kiya, ek lahii se 

ijisan ki sab qaumen paida kiyan, taki taniam rii i za- 
min par basen." Sab koi ek lahd se paida hue, aur 
munasib hai, ki sare admi apas men mel aur mahabbat 
rakhen ; jaisa Cowper, ek Angrezi shdir, fasahat ke 
sath kahta : 

" God, working ever on a social plan 

By various ties attaches man to man : 

He made at first, though free and unconfin'd, 

One man the common father of the kind ; 

That every tribe, though plac'd as he sees best, 

Where seas and deserts part them from the rest, 



^1 PAiDAiSH 1 : 28. [M. A. 40fM. 

Diff'ring in language, manners, or in face, 
Might feel themselves allied to all the race." 

" Khuda ka kam hai yak naqsha i tamaddun par, 
Ki jis ki buqalamun bandisheu karen zahir, 
Wuhi milata insan ko sath insan ke, 
Wuh khwah Hind ke hon, khwah howen Iran ke, 
Shuru men us ne kiya ek mard ko ijad, 
Raha wuh shad o beqaid aur tha azad, 
Magar wuhi padr i am jins i Adam tha, 
Bina i silsila i nam i jins i Adam tha, 
Har ek firqa agarchi rakha gaya abtar, 
Usi ki marzi se jis ki nigah men tha bihtar, 
Kisi ki hadd men samundar kahin bayaban hai, 
Judai karne ka yih ek sabab hai baqion se, 
Kahin zuban ki judai hai, taur ki hai kahin, 
Kahin par shakl ki, ta samjhen sab yun apne tain, 
Ki ham agarchi milae gae hain nasi ba nasi. 
Wale hain rishta i ihsas se sab hi ham asl." 

Hindu Shastron men bhi likha hai ki sab log phir 
ek hi jat ho jaenge, chunanclii Vyasdeva kahta ki sab 
sath sath baithke khaenge, ki Brahman Veda ko be- 
.chenge, aur un ki vidya jati rahegi, sab koi, jat ki ku- 
lintal aur marjad chhorenge ; yun Haribans men likha 
hai : 

^^ftr^f^TU ^^ rf^T f^f T^f^^m: (1 

" Ek baran ho jaenge jug ke ant men. Veda ko aur 
sidh ann bechenge, aur iibhakshya bhakshau karenge, 
(we bast khaenge jo jat ko mana hain), aur vidya se 



M. A. 4004.] PAiDAisH 1 : 28. 66 

hill honge, aur kubritti honge, sab koi Brahni Brahm 
kahenge, aur thore jfenge/^ 

f ^H^ H^^ ^^ %T?rT I 
^?T ^T^f^"^ IfTTVT?!! II 

^f^^f^ HTT[ ^T^i^tWW II 
l/par ki sari baton se saf sabit bai, ki jat iia ibtida 
men muqarrar hiii, aur na Kbuda ki taraf se liai, lekiii 
Brahnianon ne apui barai aur apne dhan ke I'ye use 
muqarrar kiya. Agar Adam peshtar se un ka abhi- 
man aur ahankar dekhta, to beshakk unhen ye baten 
kahta jinhen, Milton ke niuwafiq, us ne Nimrud ki ba- 
bat kaha, jab us ka gurur kbiyal men dekha. 

" O execrable son ! so to aspire 
Above his brethren ; to himself assuming 
Authority usurp'd, from God not given : 
He gave us only over beast, fish^, fowl. 
Dominion absolute ; that right we hold 
By his donation ; but man over men 
He made not lord ; such title to himself 
Reserving, human left from human free." 
" Malaun pisar ashadd hawasnak. 
Ho bhaion se tii apne bebak, 
Wuh le liya iqtidar bilkull, 
Deta nahin jis ko Qadir ul kull, 
F f 



(56 PAiDAisH 1 : 29,-31. [M. A. 4004. 

Sirf us ne diya hai, ham ko y'han par, 
Haiwan o parand o mahian par, 
Ta howen musallit un pa mutlaq, 
Inam hai, apna aur yih hai, haqq. 
Lekin wuh na hoga is se khursand, 
Insan, Insan ka ho Khudawand, 
In haqq bakhitab i ah' ash bad 
Insan Insan se hai azad." 

29. Aur Khudd ne kahd, hi dekho main ne har ek bij' 
ddr sdgpdt ko jo tan dm ru i zamin par hai, aur har ek 
darakht kojis men darakht kd bijddr phal hai, turn ko di- 
yd, tumhare liye muqarrar kiya, Aai: zamin ka sag tum- 
hen khdne ke waste hogd. Tufan, aur khususan insan 
ki bargashtagi aur zamin ke lanati hone se peshtar, 
zamin ka sagpat admion ki khurak ke liye muqarrar 
hua. Bad tufan ke Kbuda ne sab jite chalte janwar 
insan ke khane ke waste bakbshe. Paid. 9 : 3. 

30. Na sirf bani ^dam Khaliq se khurak pate, us 
ke paron ke saye tale rahte, par har jandar bhi us se 
rozi pata hai ; un ko bhi Khuda ne zamin ka phal di- 
ya. Aur zamin ke sdre jdnddr ko, aur dsmdn ke sdre 
parinde ko, aur sab ko jo zamin par rengtd hai,jis men 
zindagi kd dam hai, tamdm sabz sdgpdt khdne ke 
liye main ne diya hai. Aur aisd Ma jais a Khuda ne 
farmaya. Sare jandar Parwardigar ke dastarkhwan 
se roz ba roz khate hain. Wuh jo janwaron ki kha- 
bar leta, beshubha apne farzandon se koi khubi o nimat 
baz na rakhega. 

31. Aur Haiuadan Khudd ne^ jis ko us ke sab kam 
agaz i atrinish se malum hain, (Amal 15: 18.) us sab 
var, jo us ne bandyd thd, nazar ki ; aur dekho, na sirf 



M. A. 4004.] PA I DAIS H 1 : 29,-31, 67 

achchha. balki bahut achchhd, us men kuchh aib 
nahin tlia ; Khaliq ka irada pura iiua. Ek ek din 
ka kam us ne achcliha dekha, par jab tan. am af- 
rinish ka kam kamil ho gaya, us ka mukammal 
kam aisa nihayat jalali aur khiibsurat aur apas men 
muttafiq, aur insan ke faide o bihtari ke liye saf zahir 
hiia, ki Khaliq ne sab ko bahui achchha kaha. Us ki 
taraf se faqat bhalai aur khubi ati ; wuh burai ka Bani 
hargiz nahin ho sakta. Us ne sab kuchh, insan sa- 
met, bahut durust aur khiib banaya, par Shaitan ki 
taraf se insan, aur alam us ke sath, bigar gaya. Ha- 
lanki afrinish ka kamil kam, insan ki bargaahtagi ke 
bais se, aisa kharab ho gaya, tau bhi us sab men ab 
tak ilahi hasti, aur zat o sifat, aur hikmat, aur qudrat, 
aur mihrbani bar dam ashkara hoti hain. Us ki jo 
sifaten nadidani hain, yane us ki azali qudrat aur Khu- 
dai, afrinish i dlam se us ke kamon men dikhai jati 
hain. Riirn. I : 20. Aur Sham hui, aur suhh hui us 
chhathe din men jab zamin ke sare jandar, ydne hai- 
wan aur insan, paida hue. — Us hafte ke sab kaoa ka- 
mil aur bilkuU khub the, sab men Khuda ki qudrat 
aur hikmat aur mihrbani aur jalalat bar tarah se ma- 
lum ho gain. Agar Alqadir chahta, ek din men, ek 
dam men, afrinish ka kam tamam kar sakta. Jis ne 
kaha * Niir howe, aur niir hua,' wuh yih bhi kah sak- 
ta, dlam howe, aur fauran alam ho jata. Par us ne 
pasand kiya ki yun rafta rafta is kam ko pura aur ka- 
mil kare, taki us ke aqlmand makhliiq har ek din ke 
kam par, aur us ke har hisse par, alag alag gaur karke, 
us ki sitaish aur tamjid karen. Us ne hafta aur sabt 



68 FAiDAiSH 1 : 2r — 31. [M. A. 4004. 

ko bhi muqarrar kiya, taki bani Adam pak arain ke 
din men, duiiya ke anjam tak, us ke kamon aur us ki 
sifat par soch karte ho wen. 

I/par ke bayan se saf sabit hai, ki Khuda ne, ^lam 
ko adam sc wujud men lakar, use apne hukm se thik 
intizam men raklia. Is se malum hota hai, ki dunya 
na to prakriti se, iia paramatiu se, na maya se, na sabd 
se hai ; aur ki jTshwar jagat ka upadana-karan aur 
samavaya-karan bhi nahin, lekin us ka nimitt-karan 
aur illat i faili hai. Is se yih bhi malum hota hai, ki 
Tshwar alag, aur us ke karaj alag hain ; ki wuh ek, aur 
us ke karaj anek hain. Karan aur karaj men farq hai. 
Tshwar karan aur jagat karaj hai. So Tshwar aur jagat 
men farq hai. Bananehare aur banae hue men farq 
liai. Tshwar Bananehara aur jagat banaya hiia hai. So 
Tshwar aur jagat men farq hai. Ek hi adwait Para- 
meshwar to hai, Q^Tf^T f^nt??^, jis ke hukm se jagat 
paida hua ; aur jis men aur jagat men wuhi farq rah- 
ta jo karan aur karaj ke bich men hamesha hota hai. 
Karaj karan nahin ho sakta, na banaya hua Batianeha- 
ra; jis tarah ki ghara kumhar nahin ho sakta, aur jagat 
bhi Tshwar nahui ho sakta. Yiin wuh jhuth sabit hai : 

^i^l^fe^ ^ ^f^^^^ "^f^ I 

" Nischai yih sab Brahm hai,'' sab jo hai so ek 
hi padarath, Brahm, hai. Har ek bast jis men 
lambai, chaurai aur unchai hai, so kai hisson se ban 
gai. In ke har ek hisse men bhi lambai, chaurdi, 
aur unchai hai. So in men se bhi liar ek hissa 
ek hi padarath hai. Sab jo hai, so Brahm hai ; 
har ek bast jis me^ lambai, chaurai aur unchai hai, so 



M. A. 4004.] PAiDAisH 1 : 29—31. G9 

Brahm hai ; aise har ek chiz ka har hissa Brahni hai ; 
so har ek Brahm men bahut Brahm rahte hain. Phir, 
har ek padarath jirj men sirisht se lambai, chaurai aur 
lujchai uahin hain, ye hi guu kablii nahiQ pa sakta. i^U 
ma ya riih men ye giui nahin hain; so atma Iambi, 
chauri aur unclii kabhi nahin Ijo sakti. Phir ham nahin 
kah sakte ki tarah tarah ki surat ya rup ek hi hain, yane 
ki chapti mez ki surat, aur bandar ki surat, ek hi hain. 
Donon men farq hai, ek nahin aur ek hi Brahm nahin 
ho sakte. Achal aur chahiewalon men, bejan aur jan- 
daron men bhi farq hai ; patthar to Brahman nahin, na 
chaulsamp hai. Donon men farq, so ek nahin, aur 
na ek hi Brahm. Phir, Parnjeshwar atal hai, par za- 
min ki sari chizen tal jati hain, so we Parmeshwar 
nahin ho sakti. Sab ek hi Brahm hai, sab men ta- 
zagi aur saran, aur maut aur har tarah ki tabdil sada 
chali jati hai ; so Brahm blii sar jata, marta, aur ha- 
mesha badal jata hai. Wuh jo atal hai, so hameslia 
eksan rahta ; na barh jata, na kam ho jata; us men 
tabdil aur zawal ka saya nahin hai. Par wuh jo ba- 
dalta, us ka thikana naiiin, magar yih ki wuh thikane 
lag sakta ; wuh jo barb jata, nas bhi ho sakta, us ka 
kuchh bharosa nahin ho sakta. Agar Brahm yun kah 

sakta ^'?'^t T[^T^^ I " Main bahut ho jaun,^' to phir 
kah sakta : ^^T^: ^T ^'g'^^Trr 1 ** main kam aur nas 
ho jadn.^^ Jo aise nast Brahm par biswas lata, so hi 
nastik hai. Agar jagat, makri ke jale ke saman, 
Brahm se nikla, tad bhi jagat aur Brahm men farq hai, 
jis tarah ki makri aur jale men farq rahta hai. Koi 
jale ko makri nahi^ kahta, balki jala makri se alag aur 



70 PAiDAisH 1: 29,— 31. [M. A 4004. 

nas ho jata, j^b makri jiti rahti hai. Yih drishtant bhi 
thik nahin hai : ' jagat, jale ke saman, Brahiii se iiikla, 
aur plur Brahm men nu\ jaegti !' Jala makri men ka* 
bhi nahin mil jata, par liar bahnewali hawa aur har 
chalnewale balak ki lila rahti hai. Yuo agar Tshwar 
ki lila men jagat us men se nikla, to kuchh bharosa 
nahfn ki wuh lila men blii jagat na chhorega, jis tarah 
ki makri lila men jale ko ciihrr deti hai. To hamara 
kahan thikana milega ? Phir, ek hi chiz ki babat ham 
ek hi waqt uicn do mukhtalif baten nahin kah sakte. 
Chunanchi fulane ad mi ki babat nahin kah sakte, ki 
wuh ek hi dam men bhala changa aur bimar donon 
hai, ki wuh ek hi dam nien fulane shai ko pasand kar- 
ta aur use makriih bhi janta, ki wuh fulane bat ka iq- 
rar karta, aur us ka inkar bhi karta, ek hi dam men. 
Yun Tshwar ke bishai men ham nahin kah sakte ki 
ek hi shai ko, ek hi dam men, pasand karta aur use 
makriih bhi janta, ki wuli inkar aur iqrar ek hi bat ka, 
ek iii dam men, karta hai. Par agar sab ek hi Brahm 
hai, to Brahm aisa lii karta. Brahm apne ko pasand 
karta aur makruh janta, apna iqrar aur inkar bhi karta, 
bhala changa aur bimar rahta, sab ek hi dam men ; 
kydnki Sarvam khalvidam Brahm. Phir, agar aisa 
iiowe, to Brahm har dam badal jata, ek dam men ek 
Brahm hai, dusre dam men dusra Brahm, jis tarah ki 
fcare admion ke khiyal badal jate hain. Han ek hi 
dam men itne Brahm honge jitne jagat sansar meo 
inanuslion ki chinta liain- So ek adwait Brahm ka- 
han? Aur jaisi chinta waise Brahm bhi honge; bu- 
dhiman, murakh, kharab, nafrati. Sari shcihwaten, 
badchali, aur badma^^hi Brahm men paida iiongi, balki 



M. A. 4004.] PAiDAiSH 1 : 29,-31. 71 

we hiBrahm honi:^e ; kyunki Sarvam khalvidam Brahm, 
Is ke tnuwafiq durust nahin hoga ki ham kahen ki fa- 
lane admi ne dusre admi ko mar dala, lekin thik boli 
yih hogi, Brahm ne ap ko mar dala ; na kuhenge ki 
Rama ne Ravvana ko mar dala, par Brahm ne, Rama 
ke riip men, Bralim ko, Rawana ke rup men, mar da- 
la ; na kahenge ki Rama Ayodhya se Lanka men gaya^ 
par Brahm Brahm se Brahm men gaya. Is ke niu- 
wafiq zarur hai ki admion ki boli aur mahawara badal 
jawen, na kahen ki ek admi diisre se dushmani rakh- 
ta, ya bakhshisii mangta, ya khana khata; lekin Brahm 
apne se kina aur dushmani rakhta, apne se bakhshish 
nmngta, apne ko hank deta, apne ko khata, satata, 
dukh deta, phansi deta, mar dalta, nas karta hai. 
Brahm ki tamiz aur dil men bahut dukh hota, mayus 
ho jata, aur apne ko halak karne chahta hai. Yuu bar 
dam Brahm nihayatiza aur dukh men rahta hai ; kyuu- 
ki Sarvam khalvidam Brahm. 

Rishi log kahte, ki jaisi per, dali, tahne, patte, phiil 
sauiet, bij men hai, waisa tamam jagat Brahm men hai. 

*' Na wuh hai, na us men, jo hai, bare Brahm men. 
Phal, phiil, lata, patta, sakha, bitap, mul, yih sab jis 
njeo hai, aisa briksh, jaise briksh ke bij men hai, taise 
yih jagat Brahm men hai.^' Yane, briksh bij men hai, 
aur dotiun ek hi padarath hai^, taisd jagat Brahm men 
hai, aur donon ek hi padarath, karaj aur karan donon 



n PAiDAiSH 1 : 29—31. [M. A. 4004. 

ek hihain ; jis tarah ki ghare aur kumhar men, ghar 
aur karigar men farq kuchh nahin hai ! Par yih drish- 
tant thik nahin hai. Bij men tarn am per, dali, patte, 
phul, phal samet, nahin samate ; sirf us ka ankhua aur 
chhoti jar. Jab wuh nikalti, bij ka chhilka sar jata aur 
phir nahin milta. Per jab jam jata, hawa aur pani aur 
zamin se apni parwarish pata, aur yun barb jata hai. 
Bralim bij ke saman hai, jis men jagat hai. Kya, jab 
jagat us men se nikla, us ka chhilka bhi sar gaya aur 
wuh bilkull jata raha ? Bilashubha, jagat aur kisi diis- 
re ki taraf se sambhala jata aur parwarish pata hai. 
Brahm ka chhilka sar gaya, aur us ka jala ur gaya hai ; 
jagat sthir rahta, aur us ka sachcba Bananehara use 
sambhalta aur us ki rakhwaii sada karta hai. 

Paidaish ke pahle bab se malum hota hai, ki ^dam, 
pahla manush, Ishwar ki sainarth se ibtida men paida 
hua, nit nahin tha, jaisa b^ze kahte : 

*' Wuh gyani na paida ho, na mare.^' Par koiadmi nahin 
})ata sakta, ki agar nit tha, to paida hone se pahle kya 
karta tlia. Jan wuhi hai, jo gyan rakhta, aur janta, 
aur dhiyan karta hai; jo aisa na kare, to gyani nahin 
liai. Agar gyani howe, to us ki chintaon ki kuchh 
yad zariir hai ; nahin, to kis rit se janajawe ki gyani 
raha? Pliir, Bananewale aur banae hue men farq hai. 
Tshwar Bananewala, aur adnii banaya hiia hai. To 
r&hwar aur adnii men far(| \\n\. Par haze kalite : 

" Brahm ka jannewala ap hi Brahm hai/^ Jannewala 



M.A.4004.J PAIDAISH 1: 29— 31. 73 

ek jail hai, aur Brahm, jis ko wuh janta, dusra jan hai. 
Donon jan, jab ek dusre ko janta, ek hi ho jate; kyun- 
ki wuh jo janta, na sirf us ke saman jo jana jata hai, 
balki wuhi ho jata ; aur koi jannewala nahin rahta. 
Jaisa chela, jab apne guru ko janta, turant guru ho 
jata, aur chela nahin rahta ; aur gadha, jab apne dho- 
bi ko janta, jhat ap hi dhobi ho jata aur koi gadha na- 
hin rahta ; kyiinki jan ka jannewala ap hi wahi jan hai. 
Agar Brahman ka kutta apne malik ko jane, fauran 
wuh bhi Brahman ho jata, kyil^ki Brahmavid Brah- 
maiva bhavati. Agar Sidra Veda kuchh sune aur 
Brahm ko jane, to us ke kan men gala hua sisa na dal- 
na chahiye, kyunki wuh Brahm ho gay a — Brahmavid 
Brahmaiva bhavati. Wuh bhi, Brahm hokar, bina 
ahankar, kah sakta^^ ^T% " Main Brahm hicn,'' 
aur zarur ki us ka Brahmavid bhai Brahman us se kahe 
rT^f^f^ '* Taun turn ho." Brahm ka jannewala Sudra, 
Veda ka abhyas karke, kah sakta — Aham Brahmds- 
mi, — mera bananewala aur hakim koi nahin, Brahma 
aur Brahman kaun ? Mere siwa koi nahin hai, main 
sab kuchh hiin : Sarvam khalvidam Brahm ; Aham 
Brahmdsmi ; Aham sarvam. Sab kuchh Brahm hai, 
chunti, hathi, suar, gadha, Sudra, Brahman; Main 
Brahm hiin; to Main har tarah ka janwar hun. 

Brahm ka jannewala ap hi Brahm hai. Jis dam 
admi chunti ko janta, chunti ho jata, aur gadha ko 
jankar gadiia bhi hojata; Vy^nki Gadhavid Gadhaiva 
bhawatu Tab wuh gadha, Brahman ko pahchankar. 
Brahman bhi ho jata ; aur apne bhai Sankaracharjya ke 
muwafiq yiin kah sakta : 

G 



74 PAiDAisH 1 : 29— 31. [M. A. 4004, 

'^ Man, netr, adi se, jo ap hi chhuta hai, man, netr^ 
adi ka man, netr, adi hai, aur man, netr, adi se jis ka 
swarup jana nahin jata, wuh nit mihiewala swarup at- 
ma main hun,^^ yane Sandtan Parmeshwar main hi 
Imn. Aise kufr ka jawab zariir nahfn hai. Jo apne 
ko Parmeshwar janta, so kisi dusre ko nahm manega, 
us ke samhne nek aur bad 4;'n kuchh farq nahin, us 
ke liye dharm aur mat zariir nahfn hai. Agarcbi wuh 
Brahm aur sarvam hai, tau bhi is lok se kuch karke 
dusre Brahm men mil jaega, aur us ka sarvam nest ho 
jata: 

*' Jis men jate hain, us men milte hain, us ko jano ki 
wahi Brahm liai;'^ par-lok uien kuchh nahin janega, 
aur ap bhi nahin lioga : 

" Jo bin sarir rahta, us ko priya aur apriya spars na- 
hin karta, (nahin chhuta) '/' us ko na dukli na sukh 
malum liai, na narak, na baikunth. To agar pap kiya 
kare, kuchh dar nahin, saza nahin hogi, dharm aur 
adharm ek hi hain. Sub jo hai so Brahm ; pap aur 
jhuth hai ; so pap aur jbiith Biahm liai. Isi tarah 
sarvam- khalvidam-Brahm'Wdie sari dindari ko bigarte 
hur mita dete hain. Ek khushi ki bat to hai, ki we 
thore hain, aur tliore ho sakte ; sirf we jinhon ne Ve- 



M. A. 4004.] PAiDAisH 1 : 29—31. 75 

da parhe hain, aur bairagi bhi bain, is mat ke adhikari 
ho sakte, jaisa Sankaracharjya kahta: 

" Sant, bahiri indri ka rok, bairag, sahan-subhau ; nis- 
chal hoke atma men atma ko dekhe.^' Sirf we jo 
dunya ko bilkuU chhorke bairag karte, is mat ke thik 
adhikari ho sakte hain. We jo khate aur pite aur jag- 
te hain, so Brahm nahin ho sakte. — Sachcha Par- 
meshwar wuhi hai, jis ne jagat ko apne hi samarth se 
utpann kiya, aur bar kahin hokar us ki rakbwali nit 
kiya karta hai. Wuhi Paramatma hai, jis ne hamari 
atma ko utpann kiya. Parlok men sari paprahit atma 
us ke nikat ant Ion rahengi. 

Khaliq-ul-^lamin kaisa buzurg, aur bar tarah se apne 
makhluqon ki ibadat aur tazim ke laiq hai. Afsos ki 
itne admi, Karan ko chhorke, karaj ko mante, aur ki 
aur, apne gunah ko barbate, karan aur karaj ko mila 
dete ; ^lam aur Rabb, Khaliq aur makhliiq, Banane- 
hare aur banae hue ko, ek hi thahrate hain. Ai Khu- 
da, Tu un sabhon ko aql bakhsh de, kyunki we apne 
ko dana karke nadan ho gae, aur gair-fani Khuda ke 
jalal ko fani insan, aur parindon, aur charindon, aur 
kire makoron ki surat o murat se badal dala. Insan 
ka dil, gunah ke sabab se, ' wiran aur sunsan' ho gaya, 
aur jab tak Riih i Quds us par jumbish na kare, aur 
us ko durusti aur arastagi na bakhshe, wuh aisa hi be- 
tadbir aur darbam barham rahega. Ai Rub, Tu cha- 
ron hawa men se a, aur in maqtulon par phunk, ki we 



7« PAiDAisH 1 : 29— 31. [M. A. 4004. 

jien. Is tiragi aur beintizami ke roulk, aur zill i maut 
par jumbish kar, aur in tnurdon ko hayat bakhsh de. 
Tvi hi farma, ki Nur howe, aur nur hoga. Ai Aftab i 
Sadaqat, tulu ho, aur tere paron tale sihhat howe. Ai 
Tii ki Jahan ka Niir hai, ham sabhon ki tariki para- 
ganda kar. Wuh, jis ne khushki pani men se nikaU, 
ab tak hamen khushki par mahfiiz rakhta, aur roz ba 
roz samundaron ko ham par ana se rokta hai. Wahi 
Karim zamin ki bharpiiri se hamen khurak aur libas 
aur parwarish bhi hamesha bakhshta hai. 

Aisman ke beshumar anwar se Khuda ki gunagiin 
bikmat aur qudrat aur mihrbani aur azamat aur jalalat 
ajib taur se malum hoti bain. Un ka qaul nahin, un 
kf awaz nahin, tau bhi tamam jahan men we apne 
Khaliq ki sifat ka bayan karte bain. Bawujud is ke 
faqat " us ki rahon ke aqsa ye hi bain, aur us ke kalam 
ka kaisa ahista bol bamare sunne men aya hai V 
Aiyub 26 : 14. Jab Khuda aise bare karam se ham 
par anwar i falaki chamakne deta, ham kaise beuzr 
aur sazawar bonge, agar us ki khidmat ko tark kar- 
ke, khel aur tamasba aur befaida shugl aur badkari 
men mashgul raheQ ! 

Kaisi bari mihrbani se Khuda ne hawa ko parandon 
se bhar diya, jin ki khush ilhani ke sunne, aur tarah 
tarab khubsurat rang ke dekhne se insan ke dil ko ni- 
hayat khushi basil hoti hai. Un ki bar tarah ki shak- 
loo men bhi kaisi behadd bikmat i ilabi zahir hoti hai ! 
Agar pani ke beshumar bare chhote bashindon par 
lihaz karen, to fauran hairan aur mutaajjib bo jate 
hain. Agar ek bund me^ kai bazar jandar howen. 



M. A. 4004.] PAiDAisH 2:1. 77 

tanaam samundaron aur bahroij men kya hoga ! Ye 
sab Khaliq o Parwardigar kl taraf takte hain, aur vvuh 
un ko waqt par un ki khurak pahunchata hai ; wuh 
apni mutthi kholta hai, to we nafison se ser bote bain. 
Bahaim aur zamin ke sare cbbote bare jandaron 
men bbi Khuda ki ajib danai asbkara boti bai. Sber 
aur mawashi aur kire makore sab ke sab Kbuda se ap- 
ni kburak mangte bain. Kbuda ke tm aqniim se in- 
san paida bua, aur cbabiye ki tin bi aqnum se apni 
najat ke waste baptisma bbi pawe, aur us ki bandagi 
kare. Ek labii se sari qaumen paida hiiin, taki sare 
admi apas men mel aur mahabbat rakben. 

Kbuda ke sare kam bar tarab se acbchhe baiij ; 
gunab ka dag, jo tamam jaban par pbail gaya, so sirf 
Shaitan ki taraf se bai. Hazar sbukr ki Kbuda ka 
Beta zahir bua, taki is dag ko mitd dewe, aur Iblis ke 
amalon ko nabud kare. 



DU'SRX BAB. 

YiH dusra bab pable ka titimma hai. la men asli 
sabt, aur insan ke liye sabt muqarrar bone ka bayan 
hai, 1 — 3 ; bad us ke chbatbe din ke kar i afrinish ka 
ziyada bayan, kbususan mard aur aurat ki paidaisb, un 
ke byab, aur bag i Adan men dakbil hone, aur abd i 
amal ke bandobast ka bayan, 4 — 25. 

I. Iw/i, upar ke bayan i mazkur ke muwafiq, dsmdn 
aur zamin aur un kd tamdm lashkar, sab bejan aur jan- 
dar jo un men bain, jo lashkar ke mutabiq kbub tad- 
bir aur araish men rahte aur Rabb-ul-alamin ke i<bid- 



7S PAIDAISH 2 : 2, 3. [M. A. 4004. 

in?itgvizsir hB\r\, mukammal ho ffae chhh dinon ke arse 
men. Firishte bhi qarib i fahin is arse men paida 
hue, aur baze guman karte hain, ki pahle din khalq 
hiie ; par yih thik malum nahin ho sakta, kyunki is 
ka bayan nahin kiya gaya. Jo hamari bihtari ke live 
hai, Khuda ne ham par zahir kiya; hamari najat aur 
khushhali ke liye zarur nahin tha ki firishton ki pai- 
daish aur un ke ahwal se bakhubi waqif ho jawen. 
Itna hamari tasalli ke liye zahir kiya gaya, ki '^ we 
sab khidmatguzar ruhen hain, jo najat ke warison ki 
khidmat ke liye bheji gain/^ Ibr. 1:14. 

2. Aur Khudd ne sdtwen din men apne Mr i afrinish 
kOyjise us ne kiyd^ mukammal, tamam, kiya thd ; aur 
Icisi nau ka makhluq wujud men na laya. Tau blii 
wuh nit intizam aur parwardigari ka kam kiya karta 
hai. Chunanchi Masih ne kaha: ^* Mera Bap ab tak 
kam karta hai, aur main bhi karta hun/' Yiihanna, 5 : 
17. Wuh tamam dlam ko sambhalta, sab kuchh us 
se maujud rahta hai, aur ^' wuh ru i zamin ko tar o ta- 
za karta hai,'' Zab. 104: 30. Aur us ne dram kiyd, 
yane baz raha, apne sdre kdr i afrinish se,jo us ne kiya, 
aur apni kamil sanaton se khush tha. Admio?^ ke 
muhaware ke taur se Khuda ke aram ka zikr hai, ha- 
qiqat men " aqsa 1 zamin ka paida karnewela na thak- 
ta aur na manda ho jata,'' Isa. 40 : 20. 

3. Aur Khudd ne sdtwen din ko mubdrak kiya, us 
din ko barakat, aur izzat, aur buzurgi di, aur use mu- 
qaddas thahrdyd, apni khass ibadat ke liye use aur 
dinon se makhsus aur muqarrar kiy^, taki us din men 
insan, chha dinon ki mihnat aur dunyawi kamoo se 



M. A. 4004.] PAiDAiSH 2: 2, 3. 79 

baz akar, pak aram karen, aur apne Khaliq ki bandagi 
aur suhbat men inashgul rahen. So na khel, ua be- 
kari, na susti ke liye, balki apni pak bandagi aur ha- 
qiqi ibadat ke liye, Kbuda ne ibtida men sabt ko mu- 
qaddas thahraya, kyunki us ne us satweg din men sabt 
kiyd (ri5^)» (ipne sdre kdm, yane chha dinon ke kar i 
afrinish, se, jise Khudd ne kamil intizam ke sath band^ 
kar paidd kiyd. To sabhon par farz hiti, ki apne Kha- 
liq ke ain aur namune ke niuwafiq sabt ke din ko ma- 
nen, dunyawi shuglon se hath uthakar, '* tamam din 
pak aram karen, balki un dunyawi kamon aur farha- 
ton se bhi, jo aur dinon men rawa hon ; aur sare waqt 
ko, jamaat ke sath ya ghar men Khuda ki ibadat men, 
katen, magar jitna ki zarurat ya rahmat ke kamon 
men sarf karna munasib howe.^^ '' Khuda ne dunya 
ki ibtida se Masfh ke ji uthne tak hafte ke satvven din 
ko hafte ka sabt thahraya ; aur tab se leke dunya ki 
akhir tak hafte ke pahle din ko, jo Masihi sabt hai." 
Satwan din afrinish ki yadgari thi, Masihi sabt makh- 
lasi ki yadgari hai. 

Qadir i Mutlaq na thakta na manda ho jata, aur 
agar Muhammad aur us ke mufassir asli Ibri lafz 
(tluUj) ki sahih mani (yane az kar i afrinish bdz rah- 
nd) se zarra waqif bote, to bagair sharm ke upar ki ayat 
ke bayan mep aisi bhul nahin karte. Chunanchi Mu- 
hammad ne Sura i Qaf ki 37 ayat men yun likha : 

U^ *bl *ju« '» Ugijj Uj ^^Ji ]j c:jLa^| U^Jlii. jaJ ^ 



80 PAiDAiSH 2 : 2, 3. [M. A. 4004. 

** Aur ham ne banae asman aur zamin, aur jo un ke 
bich hai, chha din men, aur ham ko na ai kuchh man- 
d'dgV Bila shubha, yih to Tauret ke muwafiq hai, 
par Muhammad ne Ibri zaban se nawaqif hokar Tau- 
ret ki apni naql ke parhne, ya us ke bayari ke sunne 
men, kuchh bhul ki, aur yiin us ne chaturai se haqiqi 
Tauret par yih aib lagaya, ki vvuh goya sikhati ki Khu- 
da manda ho gaya, aur satwen din sustaya. Baizawi 
ke bayan se malum hota hai, ki Quran ki ayat i maz- 
kiir ko Muhammad ne usi maqsad se likha : 

" Aur ranj aur mdndagi ne ham ko nahhi chhud, aur 
wahi radd hai Yahudion ke guman par, is bat se ki 
Allah Taila ne shuru kiya paida karne ^lam ' ka pahle 
din se, aur us se farig hua Juma ke din, aur aram ki- 
ya Sabt ke din." Baizawi bhi Sabt ke Ibri masdar ki 
thik mani se waqif nahin tha, so bari sanjidagi se us 
ne Muhammad ki chaturai par muhr ki. Muhammad 
ke dil men pak aram ka khiyal nahio samaya. Yihi 
Sabt jise Khuda ne muqarrar kiya, so us ke logon ke 
abadi sabt ka ima tha, jo unhen us kekhass huzur men 
hamesha tak milega, jahan we, us ki pak ibadat men 
mashgul hokar, haqiqi khushi se abad-ul-abad ser hon- 
ge. Par Muhammad ke dil men, bagair huron ke, 
Sabt aur aram ka kuchh khiyal na sama saka. Chu- 
nanchi us ne apne logon ke liye yaum i sabt ko mau- 



M. A. 4004.J PAiDAisH 2 : 2, 3. 81 

quf kiya. Chunanchi Sura i Juma kl 9win aur lOvvin 
ayaton men yun Ilk ha hai : 

iiu^^l .yi ^ Xj^JLol' Sr^^ij-il illyi^I ^'JJl t^IlJ 

A^A A ^^ y.A X ^1 55 ^ _^ I ^ 

* c>f;^^ LC-''^ ♦-i*.jui> iyi^Jl c;^j-A51i i> 

" Ai iman walo, jab azan ho namaz ki, Jum^ ke din, 
to dauro Allah kC yad ko, aur chhoro bechna ; yih 
bihtar hai tumhare haqq men, agar turn ko samajh 
hai. Phir jab tamam ho chuke namaz, to phail paro 
zamin men,'"' apni mihnat aur tamashe men phir jao. 
Yun ek ghari ki namaz tamam din ke pak aram aur 
ibadat ke iwaz badal gai. Quran ke muwafiq, din 
bhar ibadat aur bandagi karna zariir nahin hai ; chu- 
nanchi Husaini upar ki ibarat ka bayan karta : 

" Paa phail jao bich zamin ke, waste tijarat aur apni 
zaruri ihtiyaj ke liye. Hukm i mubah hai, yane agar 
chaho namaz ke bad apne kamon ke pichhe jao/' 
Juma ke muqiirrar Ijoiie ka sabab, Baizawi ke muwa- 
fiq, yih tha, ki usi roz Muhammad Makke se bhag- 
kar Madina men dakhil hua: 



82 PAiDAisH 2 : 2, 3. [M. A. 4004. 

ii.'J-A>J! ^Ja3 (aJ 4^3 ( U^^ *iJ-C ^Jl J^>»'J W*A^ l%Uy^ y^^\ 

" Aur kaha gaya hai, nam rakha us ka Juma Kab Ibn 
i Lawi ne waste jama hone admi ke bich us din ke ta- 
raf us ke. Aur auwal Juma ka jama kiya usi jamaat 
ke tain Rasul-uUah badurusti ke hargah age ae Madi- 
ne ke tain utre aur qaim hue, aur qaim kiya un sabhon 
ne isi namaz ke tain Juma tak, us ke bad dakhil hue 
shahr men ; aur namaz parhi Juma ki nabi ke ghar 
men Salim Ibn i Auf ne.^' Khulasa is ka yih hai, ki 
isi din Muhammad ne Makke se pahunchkar Madine 
men qadam rakha, aur jamaat ne namaz parhi, is sa- 
bab se, us roz ka nam Juma rakha gaya. Is bhari sa- 
bab se Juma ka roz, jis men log namaz aur tijarat aur 
khel aur tamasha karen, asli sabt, yane pak aram ke 
din ka badla hua. Asli sabt afrinish i alam ki yadgari 
ke live muqarrar hiia, Juma ka roz Mahammad ke 
Madine men qadam rakhne ki yadgari ke liye muqar- 
rar hua. Is niajra ke muqabale men kar i afrinish ba- 
hut halka tha, so is bais se us ki yadgari ka din mau- 
qiif hiia, aur Madine men dakhil hone ki yadgari thah- 
rai gai. Masihi sabt insan ki makhlasi ki yadgari thf, 
Muhammad aur us ke mufassir is ki babat chup rahte, 
aur airf Yalmdion ke sabt ka zikr karte. Asli yaum i 
sabt ke iwaz men Masihi sabt ka badla hua; wuh kar 
i afrinish ki yadgari thi, yih insan ki makhlasi ki yad- 



M. A. 4004.] PAiDAisH 2 : 2, 3. 83 

gari hai. Par cilam kl afrinish aur insari ki niakhlasi 
doDon faramosh ho gae, jab Muhammad ne apne qa- 
dam i mubarak Madina ke bhitar rakha. Phir Mu- 
hammad kahta, Sura i Nahl 125. 

Is ki tafsir Husaini yun karta : 

Yane, " Sabt sirf iin ke waste muqarrar hua jo us ki 
tazim ki babat ikhtilaf karte the, ki kisi kam meu 
mushgul na hovven aur us din id karen, aur bagair 
Haqq Taala ki parastish ke, dusre kam men mutawaj- 
jih na howen ; aur yih taklif un par nihayat dushwar 
thi/^ Albatta, jo Khuda ka ishq nahio rakhte, us ki 
parastish un ke liye sirf taklif aur un par nihayat 
dushwar hai ; isi bais se Muhammad ne sabt ko mau- 

qiif kiya. Baizawi kahta : 

^ r ^ 

Yane ''We, {jinhou ne sabt ki babat takrar kiya) Ya- 
hiid the, Miisa ne un ko hukm kiya ki faragat karen 



84 PAiDAiSH 2 : 4. [M. A. 4004. 

ibadat ke waste Juma ke roz ; par unhon ne iiikar ki- 
ya, aur kaha ham irada rakhte yaum i sabt ka, kyunki 
us men Allah Tadla farig hiia paida karne se asman aur 
zamin ke." Baizawi ne ek maqam men kaha ki Juma 
Muhammad ki Hijrat aur Yasrab men dakhil hone ki 
yadgari ke liye muqarrar hua. Is bais se us roz ka 
nam Juma rakha gaya, aur Yasrab ka nam ta^iman 
Madina ho gaya. Par yahan Baizawi kahta ki Musa 
ne Yahiidion ko hukm diya ki Juma ko manen, yane 
Muhammad ki Hijrat ki yadgari men, par unhon ne 
inkar kiya, aur kaha ham yaum i sabt ko, dlam ki af- 
rinish ki yad karne ke liye, pasand karte hain. Musa 
Masih se 1581 baras age paida hua, aur jan taslim ki 
1451 baras Masih se peshtar, aur Hijrat san 622 Isa- 
wi men waqi hua. So Musa ke waqt se Muhammad 
ke waqt tak do hazar baras se ziyada guzar gae. Tau 
bhi Baizawi kahta ki Miisa ne Bani Isia^il ko farmaya 
ki Juma ko manen aur yiin Muhammad ki Hijrat ki 
yad rakhen ! Bay an i mazkur se saf sabit hai ki sabt 
ka pak aram Muhammad aur us ke pairaun ko pasand 
nahin ay a. jaisa Husaini kahta, ' yih taklif un par ni- 
hayat dushwar thi ;' is sabab se unhon ne sabt ko 
mauquf kiya, aur us ki babat aisi aisi mukhtalif baten 
bhi likhin. 

4, Pahle bab men aur is dusre bab ki tin ayaton 
men paidaish ka bayan kiya gaya hai. Is bab men 
insan ki babat, jo chhathe din paida hiia, kuchh aur 
khass bayan hoga. Ye mazkur baten, aur jin ka ba- 
yan abhi hoga, dsmdn aur zamin kd ahwdl, un ki ta- 
walid, paidaish ki tawarikh, hain^ad we paidd hue ; jis 



M. A. 4004.] PA I DAI SH 2:4. 85 

din, vane waqt, Yahowdh Khudd ne dsmdn aur zamin 
ho paidd kiyd. Ab Khuda ka dusra nam milta, jis ki 
rnani annq aurumdahai. Us ka pahla nam (b*^»l'^>^) 
Elohim, jo ab tak mila hai, so (m* /i^.) Eloah ka jama 
hai, jis men Taslis, yane tin Aqnum, ka ishara jan par- 
ta; aur is ka masdar, agarchi qadim Ibri se jata raha, 

tail bhi Arabimen mahfuz raba, yane <5.il (mutaajjibho- 
na. khauf rakhna ; pak khauf se parastish karna), jis se 
«^' (inabud) milta hai. Yun Elohim wuh hai jo sari ta- 
zim o takrim kelaiq hai, nihayat jalil, qadir, Khaliq, ha- 
fiz, hakiim; jise sab koi masjud aur mabud janen. Yihi 
Elohim, Allah Taala hai, jis ne alam ko paida kiya, 
aur sab ka Parwardigar bhi hai. Par dusra nam, Ya- 
howah, jo yahan milta, so ek Ibri masdar (m'1>1 = o'^h) 
se, jis ki mani hond, hastan, budan hai; mustaqbil men 
('^IH-) ^^oweffdy bdgi rahegd, Chunanchi us ne apne 
bande Musa se kaha, (JTl.rI>J ^tlj^ H^.'^IN!.) *' Main 
wuh hunga, jo main hunga, aur us ne kaha, ki tii bani 
Israil se yun kahiyo, ki (m^^mH) ■^«^?? Mngd, us ne 
mujhe tumhare pas bheja hai,^' Khuruj 3: 14. So, 
asli lafz ke muwafiq, Yahowah wuh hai, jo hoga, ha- 
mesha aisa hi atal rahta, azali o abadi ap se hai ; jo 
tha, jo hai, jo hoga ; khud-hast, dusre se nahin ; khud- 
mukhtar, diisre se ilaqa nahin rakhta ; hasti ka chash- 
ma aur bakhshinda; har tarah se kamil, yun apne logon 
ka khass Khuda hai. Yunani aur Rumi mutarjimon 
ne is nam ka tarjuma nahin kiya, aur haqiqat men 
wuh aisa manawi hai, ki us ka tarjuma kisi ek hi lafz 
men nahin ho sakta. Is ke iwaz men kai mutariimon 

H " 



86 PAiDAisH 2 ; 5, 6. [M. A. 4004. 

ne dusra nam rakha hai, Yuiiani nifn Kvpi.os, lldnu 
dominus, yane roalik, Angrezi men lord, jis ki asl hlaf- 
ord — loverd hai, yane hlaf-loaf-voii, aur afford, dena, 
kyunki qadim Angrezi hlaf-ords — lover ds — lords bahut 
roti raaiyaton ko dete the. Yun Lord ki thik main 
Garib-parwar, Parwardigar hai. Par yih Yahowah ki 
pari mani nahin hai. Aur malik, ya khiidawand, bhi 
bakhubi durust nahin hai. Yahowaii Khuda ka azini 
nam hai, jis men sari tasalli-dihinda mani mundaraj liai. 
So us ke haqiqi logon ke liye yih nam nihayataziz hai. 
Khuda na sirf Khaliq aur hafiz, jaise pahle bab se ma- 
lum hota hai, balki apne logon ke liye atal, azali o abadi, 
khud-hast o khud niukhtar, chashma i hasti o zindagi, 
aur bar tarah se kamil Ilatni aur Parwardigar rahta 
hai. Is dusre bab men. aur age, Kiuuia na sirf Elohitn 
balki Yahowah bhi zahir hota iuii. Tau bhi us ki par- 
wardigari aur ununatikbass ki rakhwali men Yahowah 
ke pure mane bakhubi zahir na hiie, jab tak ki Alqadir 
baladasti i^e apni kliass ummat ko Misr se baliar na 
laya, Khuruj G: 3. 

5. Agarchi paidaish ke tisre roz (1 : 12) nabatat 
zamin se nikle, tau bhi kamil na ho gae, jab tak ki 
pani na barsa aur Aidam na paida hua. Aur khet ki 
sab nabdt hanoz zamin men kamil, bilkull khubsiirat 
aur durust na thi, aur khet ki sab ghds hanoz bakhubi 
navgithi; kyunki Yahowah Khuda ne zamin par pdni 
na barsdyd thd, aur Adam na thd ki zamin ki kheti 
kare, 

6. Barish Khudii ki tnraf se iiai, — ' na harad hawa 
ta na goi babar' — par jab tak ki us ne pani na barsaya. 



M. A. 4004.] PAiDAisH 2: 7. 87 

us ne dusrl tadbir se zamin ko sincha. Aur bukhdr 
zamin se uthtd thd, aur tamdm ru i zamin ko serdb kar- 
td thd. Na insan ki khetibari ke sabab se, balki Khu- 
da ki hikmat aur qudrat se, iiabat ugti aur kamil ho ja- 
ti hai. 

7* Insan fjUKpoKoa/ios, ek chhotd dlam hai, jis men 
ruh aur jism, asman aur zamin milti bain. Donon ki 
asl ka bayan yahan milta hai. Adam ki rub Khuda ki 
surat par paida hui (Paid. 1 : 26, 27), tadbhi fakhr 
na kare; na sirf us ke jism ki bunyad khak men, aur 
us ki kburak khak se hai, balki wuh ap hi khak aur 
mitti hai. Taubhi us ka Bani nihayat buzurg hai. 
Aur Yahowdh Khudd ne mansuba aur khabardari se 
Adam ko bandyd (^X*^*^), goya kumhar ki si sanat se, 
dhiil, khak, us ke badan ki mahiyat, mittise, ajib o gaiib 
aur hairatafza kam se, aur use munaqqash kiya (Zab. 
139: 14, j5) ; aur us ke nathnon men z'mdagi kd dam 
phunkd. Ruhoo ke Bap ne us ko ruh bakhshi, jis ke 
bagair wuh sirf khak aur befaida tha ; so, jab ruh 
Khuda ki taraf se ai, Adam jiti jdn ho gayd. Sirf 
I'uh se admi jita hai, balki ruh ap hi insan hai. Bagair 
us ke badan makriih hai. Ruh nihayat beshqiaiat hai, 
koi us ki ihanat na kare. Agar admi tamam jalian ko 
basil kare, aur apni ruh ko ganwawe, to kya faida ho- 
i^a? Badan mitti ka pinda bana hai, lekin ruh jo us 
men hai, soi use roshan karti hai ; Alqadir ke dam ne 
use zinda kiya. Magrur na bona chahiye, hamare 
jism na sone, na rupe, na moti, na Brahma ke badan 
Be, balki mitti se ban gae, aur khaki bhi hain ; hamare 
bapdade zamin men mil gae bain, aur ham udhar jate 



88 PAiDAisH 2: 8. [M. A. 4004. 

hain. *' Khak zamin men phir jaegi jaisi ki thf, aur 
riih Khuda ke pas phir jaegi jis ne use diya/' Waiz 
12: 7* So '^ apne badanon ko Khuda par taqdis ka- 
ren, taki qurban i zinda o muqaddas o pasandida ho- 
wen," Rum 12 : 1 ; " apne tan se aur apne man se, 
jo Khuda ke bain, Khuda ki taqdis karen," 1 Kar. 6: 
20, taki Masih qiyamat ke din " hamare kasif badan 
ki shakl ko tabdil karke apne jism i latif ki manind 
banawe/' Fil. 3 : 21. Insan ki ruh sirf apne Bani ki 
suhbat men asuda ho sakti, us se munqati hoke bar 
tarah se tabah hoti hai. Us ke tan o man men Kba- 
liq ki gunagun hikmat aur qudrat kaise ajib taur se 
ashkara hoti bain ! 

8. Khaliq ne ^dam ke waste suthra makan arasta 
kiya tba. Jur Yahowdh Khuda ne Adan, yane aish ke 
mulk, men, ek zamin men jo nihayat khuhsurat aur 
Adam ki ishrat aur kamil parwarisb ke liye malamal 
tbi, us jagab se jaban Musa ne yih kitab likhi, aur za- 

Tnin i Adan Vipurab ki taraf ek bara bag. C^^' '^^5» *^^ J 

ir^TJ:, KJ*':^^'^^ 'O'^^r^B Waaz, 2 : 5, Tlapa^eiaos) ya 

ramna lagdyd thd ; par ham ko malum nahin ho sakta, 
ki us b% ki haqiqi gunjaish kitni thi, aur us ki sab 
hadden kahan tliin, kyunki tufan i Nub se us ke bahut 
nishan mit gae bain ; aur Adam ko, jise us ne bandy d 
thd, wahdn rakhd. Khabq ne Adam ke waste na bari 
umda imarat aur sonabbi mahall, halki khushnumabag 
lagaya, jis ki bar taraf se, lipar, niche, aspas, Paida- 
kuninda aur Parwardigar ki dastkari zahir hoti thi. 



M. A. 4004.] PAiDAisH 2 : 9. '85 

Jab ki zamini jannat ke nishan aksar mit gae hain, to 
chahiye ki ham abadi jannat ki talash karen. 

9. Bag i Adan bar tarah se khub tha, us ke muwa- 
fiq tamani alam men koi ddsra bag hargiz nahin tha. 
Aur Yahowdh Khudd ne liar darakht kojo dekhne men 
khushnumd, yane jis ke miqdar, rang, patte, phul, 
dekhne ke liye bahut pasandida the, aur khdne men 
khub, jis ke phal mazadar aur badan ke liye faidamand 
the ; aur bdg. ke bichon bich, yane bag ke bhitar, hay at 
kd darakht, aur nek o bad kipahchdn kd darakht za^ 
mm se ugdyd thd, yane tisre roz (1 : 12). Hayat 
ka darakht na sirf zinda, taza aur mewadar rahta tha, 
balki i^dam ki hamesha ki zindagi, khushhali aur saa- 
datmandi ke nishan aur muhr ke liye muqarrar hua ; 
yane, ki agar beaib, saf aur farmanbardar rahe, to is 
per se khawe aur jiwe. Injil ki abadi jannat aur fir- 
daus ke bayan men qadim hayat ke darakht ka ishara 
milta hai, Mushahadat 22 : 2 3 hayat ki saf '' nadi ke 
warpar darakht i hayat tha, jo barah phal lata tha, bar 
ek mahine men ek phal, aur us darakht ke patte logon 
ki shifa ke waste the.'' Phir, us ko jo Ilahi fazl se gu- 
nah aur Ibhs ke upar galib hota hai, Masih ^'yih bakh- 
shega, ki darakht i hayat se, jo firdaus i Ilahi ke bichon 
bich hai, phal khawe," Mushah. 2: 7» Masih na sirf 
zindagi ka darakht, balki zindagi ki roti bbi kahlata hai, 
ki un sabhon ko jo use iman se khate, yane us pariman 
late hain, hayat i abadi deta hai, Yiih. 6 ; 48, 53. Bag i 
Adan mejj nek bad ki pahchdn kd darakht bhi thd, jis 
ki babat ek mumanaat ka hukm aur itaat ka ain tha, 
jis se nek aur bad malum howen -, yane us ki muhafu- 

H h " 



90 PAiDAisH 2 : 10, 11, 12. [M. A. 4004. 

zat karne se insan ki bhalai, khubi aiir sadaqat zahir 
howe, aur udul-hukm i karne se burai aur badi malum 
bo jawe, "kyunki shara hi se gunah zahir hua," Rum. 
3i 20. Phir, 7iek o bad ki pahchdn tajribe se hui ; jab 
^dam ne us per se khaya aur khubi aur iieki us se jati 
rahi, aur badi basil hui, tab us ko bakhubi malum hiia, 
ki un men kya farq hai. Onqelos ke KaldaniTarjuuja 
men yun hai: 

tb^n^^ no V5 v^^n ^rS^^B ^h^i^^y^ iV^ 

*' Per, ki jis ke phal jo kliate, so nek o bad ka farq jante 
hain.^' Is darakht men maut aur zindagi, barakat aur 
lanat Kdam ke samhne rakhi gain. Ye donon da- 
rakht ahd i amal ke nishan aur muhr the, donon ap hi 
ahd i baiat the. ijLhd i amal ke tale iiayat farmanbar- 
dari ki shart par mill, yane yih karo aur jio, udul karo 
aur maro. i^hd i fazl kahta, ki rman lao aur bach 
jao, Iman na lao to halak ho. 

10. Mulk i Adan ki sarhadden hamen bakhubi ma- 
lum nahin ho sakti hain. Aksar guman karte bain, ki 
Us ka bag Aram i nahrain men tha, aur us jagah se 
jahan pichhe shahr i Babul ban gaya, dur bin na tha. 
Is bab ki athwia ayat men Musa kahte hain, ki wuh 
jannat, pradesa, firdaus, ya ramna Adan men tha, pii- 
rab kitaraf ; na sirf mulk i Yahudah aur us bayaban se, 
jahan Musa ne Tauretlikhi, piirab ki taraf, balki mulk 
i Adan ke purbi hissa men tha. Aur mulk i Adan ki 
ek taraf dur se ek nahr, nadi, bag. ke serdb karne ko 
nikli ; aur ivahdn, y-duii hng, se faqfiim hoke char sar i 
naiir, yane dhara bo gam, 

11, 12. Pahli dluu-a kd ndrn Fulsun, (jis ki n)ani 



M. A. 4004.] PAiDAisH 2: 13, 11 91 

barhnd, phaihidhin) par is nadi ka haqiqi piita ab iiahin 
mil sakta, wuh nadi^o Hawilah ki sari zamin ko gherti 
hai ; jahdn sond hai ; aur us zarnin kd sond achchhd, 
niihin, saf, qiniati, tulifa hai ; ivahdri moti (ya ydqiU,) 
aur biliavr, (ya saag i sulaimdni) hai. 

J 3. Aur dusrnahr kd nam Jaihun^ (jis ki u\ci\n phut 
nikalnd hai) wuh jo Kush ki sdri zamin ko gherti hai, 
jahan Ham ibn i Niih ki aulad rahti thi. 

14. Aur tisri nahr kd ndm Dijlah hai, jis l<a pani 
bahut tez chalta, wuh jo Asiir ke purab jdti hai. Dij- 
lah ka nam Ibri men ^iP'^'T] Hiddekel='lTj, tez-\-^^ 
halkd, yaiie tezrau nahr hai ; Kaldani Tarjuma men 
^y^r[^ Arabi ^Jow^j Yunani men Tlypis hai, jis se mi- 
lao Farsi j-Aj aur Sanskrit f?l^/e-c. Quintus Cur- 
tius, Sikandar kiTawarikh men (4:9) yiin kahte hain: 

" Itaque a celeritate, qua defluit, Tigri nomen inditum ; quia Per- 
sica linqua Tigrim sagittam appellant." 

'^ Tezraui ke sabab Tigris ko yih nam diya gaya ; kyun- 
ki Farsi zuban men we tir ko Tigris kahte hain." Pli- 
ny bhi kahte (6: 31): 

" Ipsius qua tardior fluit, Diglito : unde concitatiu:, a celeritate 
Tigris incipit vocari. Ita appellant Medi sagittam." 

*' Jahan ziyada ahista bahti, Dijlah kahlati : tab barb 
jati, aur Tigris kahlati hai. Yiin Madi tir kahte 
hain." Aur chauthi nahr, wuhi Furdt, jo ban nahr 
mashhur hai. Dijlah aur Furat Babul ki nahrenhain 
jin par bani Israel Shah i Babul ki asiri men hoke ja 
baithe, aur fc^aihun ko yad karke roe, Zab. 137 : !• 



92 FAiDAiSH 2: 15— 17. [M. A. 4004. 

Aisa inqilab gunah ke bais se hua, ki jo begunahi ki 
halat men i^^dani ke liye firdaus tha, us ki aulad ke 
waste qaidkhana ho gaya. 

15. Adam ki hasti ka Bani us kf khushhali ka bhi 
Bani tha. Aur Yahowdh Khudci ne Adam ko, mitti aur 
riih se banakar, liyd aur use bag. i Adan men, jis ka 
bayan ab hi ho chuka, rakhd, na khelne, na tamasha 
dekhne, na bekari ke waste, balki us ki kishtkdri, bag- 
bani, aur nigahbdm ke liye, ta wuh khush, khiib aur fai- 
damand mihiiat men mashgul rahe. Agarchi us ki zat, 
izzat, hukuQiat, aql, sab bari thin, taublii Khaliq ne 
dekha ki tan o man ke liye mihnat zarur hai. Ibtida 
se Khuda ka yihi ain raha, " jo koi kam kiya na chahe, 
wuh khurak na pawe,'^ 2 This. 3: 10. Is se malum 
hota hai, ki kheti qadim aur izzatdar kam hai ; kyunki 
pak aur begunah Adam ke liye, jo Khuda ka qaim- 
maqam tha, balki firdaus men bhi, muqarrar hui. 

16, 17- Agarchi Adam zamin ka malik thahraya 
gaya, tau bhi Haqq Tadla us ka Hakim raha. Muna- 
"sib tha ki wuh na airf apni hi marzi, balki Hakim ke 
hukm ko bhi mane. Chunanchi ek khass ain us ki 
farmanbardari aur mahabbat ki azmaish ke liye Haqq 
Ta^la ne muqarrar kiya. Aur Yahowdh Khudd ne, jis 
ka hukm hamesha durust aur mutlaq hai, yun farmd" 
ke Adam ko hukm diyd, ki Tu bdg. ke har ek darakht se 
khurish khdegd jitna tii chahta hai, sare per tere ikhti- 
yar men bakhshe gae ; lekin nek o bad ki pahchdn ke 
darakht se baz rah, bahut aur per hain jin se tu kha 
sakta liai, sab aur darakht tujhe bakhshe gae, par us 
se tu na khdegd, yih mere mutlaq aur rast hukm se 



M. A. 4004.] PAIDA1SH2: 17— H). 93 

narawa tliahiaya i^aya ; kyunki jis din iu us se khdegd, 
tu mar hi jdegd, waba aur khauf aur khatre aur musi- 
bat men pare^a ; hayat i ilahi se juda hokar khataon 
aur gunahon ke sabab murda hooa ; tera jism bhi fani, 
maut ke laiq, aur maut ke qabil ho jaega ; aur dusri 
luaut ka sazawar hoga, yane ki jan aur badan jaban- 
nam ki ag ki jhil men dale jawen, aur Khuda ke chih- 
re se aur us ki qudrat ki azamat se halakat i abadi 
ki saza pavven ; tu bhi gulaaii aur asiri meo us ka, jis 
ke pas maut ka zor hai, yane Iblis ka giriftar hoga. 
Yihi puri, abadi maut nafarraanbardari ki saza hogi ; 
halanki itaat ka ajr, is ka baraks, kamil zindagi aur ha- 
yat i abadi hogi. Yih hukai aurat ke waste bhi tlul, 
agarchi us ka zikr yahaa nahin uiilta. 

18. Ab Adam ka Khaliq, us ki khaslat aur hajaton 
se bakhubi waqif hokar, ban mihrbani aur pidarana 
mahabbat se us ki khatirjamai aur tasalli, aur us ki 
nasi ke barhne aur qaim rahne ke liye, tadbir karta 
hai. Aur Yahowdh Khudd ne kahd, ki Achchhd nahin 
ki Adam akeld rahe, yih us ki khaslat o khassiyat ke 
barkhilaf hai, yiin us ki bihtari aur barhti nahin hogi, 
main us ke liye ek madadgdr us ki mdnind bandungd, 
ki us ke pas aur us ke sath rahe, us ki rafiq aur sha- 
rik, hamdam aur hamsar howe. Ek se do bhale hain ; 
so ek dusre se nahin kah sakta, ki main tera muhtaj 
nahin hun. 

19. Sare janwar, jo hawa men urte aur zamin par 
chalte the, Adam ke sath the, par un men se us ka koi 
hamkalam nahin mila. Aur Yahowdh Khudd ne za- 
min ki mitti se har jangli jdnwar aur dsmdn ke har pa- 



S4 TAiDAisH 2: 19, 20. [M. A 4004. 

rinde ko bandycl ihd (1 : 24), aur unben Adam he pas 
pahunchdyd, ]Ue us ue makhluqat ka surdar thahraya 
tha, tdki dekhe ki ivuh un men se ek ek ko kyd kahe, un 
ka kya natn raklie ; aur sab jo Adam ne use, vane, 
har nafs i zinda ko kahd, loahi us kd nam had. Kha- 
liqrieAdani ko, jis dam wuli paida hua, aisi kamil hik- 
iiiat di, ki wuh sare janwaron ki khassiyat se waqif 
tlia; aur us ko aisa nutq bakhsha, jis se us ne un ka 
bahih nam rakha. 

20. Aur Adam ne, us hikmat aur zaban se jinhen 
Khaliq ne use baklishaj sdre maivdshi, charpaye, aur 
dsmdn ke parinde, aur har jangli jdnwar kd nam kahdy 
un ka nam rakha ; par Adam ko, un men se madad- 
gdr, hamdam, hamjins, rafiq, anis us ki mdnind, ki us 
ka hamjalis howe, na mild. Muhammad ne, Siira i 
Baqr 29, is bayan ko, Yahiidion ki hadis se le, aur us 
ko mutabar samajhkar, bigar diya. 

y \ ^ I ' y y y ^ 

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'•' A\ir sikliae Adam ko nam t^are ; phir \\\\\\ dikhae fi- 
ribhton ko ; kaha, Batao mujh ko in ke na:n agar tarn 



M. A. -^004.] PAiDAisH 2: 21, 22. 95 

ho sachclie. Bole, Tii sal) se nirala hai ; ham ko ma- 
lum nahin, magar jitna td tie sikhaya ; td hi hai asl 
dana pukhta kar. Kaha, Ai Adam, bata de un ko nam 
nil ke ; phir jab us ne bata diye un ke na'ii, kaha. 
Main ne na kaha tha turn ko, mujh ko malum hain 
parde asman o zamin ke ; aur iDalum hai jo turn zahir 
karo, aur jo ch hi pate ho }" 

21. Khuda ne, Adam ki ihtiyaj ko dekhkar, usi ke 
jism se ek hamjins o rafiq madadgar banaya. Aur Ya- 
howdh Khudd ne chhathe din, jab us ne Adam ko nar 
aur nari banaya, ajib tarah se Adam par bhdri nind 
hliejiy aur wuh so gayd ; aur us ne gair mahsds dard se, 
aur shayad us ke jante luie, Xdam ki paslion men se ek 
li, aur us ke badle gosht bhar diyd, aisa ki us ke badan 
ke intizam men kuchli khalal na para. 

22. Aur Ya howdh Khudd ne us j^asli se, jise us ne 
Adam se li thi, ek aurat bandi, na us ke sir se, ki us 
ka sardar howe, na us ke panw se, ki us se pamal ki 
jawe, par us ki pasli se, ki us ke barabar howe, us ke 
l)azd ke tale se, ki us se himayat pawe, aur us ke dil 
ke nazdik se, ki us ki dilband howe ; aur use byah 
men Adam ke pds Idyd, taki us ki sathi aur mahbdb 
madadgar howe. Palile Adam banaya gaya, bad us 
Ve Hawah, (1 Tim. 2: 14); aur mard aurat se nahirj 
hai, balki aurat mard se ; aur mard aurat ke liye na- 
hin, balki aurat mard ke liye paida ki gai; so aurat far- 
manbardar aur adab se rahe, aur nek kamon se arasta 
ho (I Kar. 1 1 : 8, 9). Adam izzat ke taur se sare hai- 
waiion ke l)ad paida hua ; par Hawah Adam ke bad; 
kyunki ^urat sab se khubtar, aur mard ka nur hai. 



96 PAiDAisH 2: 23, 24. [M. A. 4004. 

1 Kar. 11:7' Xdatn to dlam ka sardar thahraya gaya, 
par aurat us ka afsar aur sari makhluqat i zahiri ka taj 
ban gai. Byah firdaus men, aur jab j^dam pak halat 
men tha, Khuda ki taraf se muquarrar hua. 

23. j^dam ko, khwah khwab se ya Khuda ke sikhlane 
se, malum hua ki aurat kahan se li gai. Aur Adam 
ne kahd, ki jis ka main muhtaj tha, use paya, jo sare 
aur makhluqon se nahin mil saka, yih bilfial meri had- 
dion men se liaddi, aur mere gosht men se gosht, meri 
zat, hamjins, hamqadr aur mere barabar hai: yih ndri 
kahldegij kyunki yiJi nar se li gai. Is se maliim hota 
hai ki byah ki qarabat kaisi aziz liai ; ki haqiqi byah 
rifaqat aur mahabbat ka rishta hai, jis men donon ek 
tan aur man ho jate, aur bagair maut ya fial i zina, 
hargiz juda nahin ho sakte. " Mardon par wajib hai, 
ki apiii joruon ko aisa piyar karen, jaisa apne badanon 
ko. Jo apni joru ko piyar karta hai, so ap ko piyar 
karta hai ; kyiinki kisi ne apne jism se kadhi dushma- 
ni na ki, ba!ki wuh us ko palta aur sahlata hai, jaisa 
Masih bill kalisia ko,'' Afs. 5 ; 28, 29. Shauhar aur 
joru ke ek hone se Puliis Hawari ek misal lata, jis se 
wuh dikhata ki Masiii aur us ki kalisia, us ki ummat 
i khass, ek hain : *' Ki ham us ke badan ke uzo, aur 
us ke jism ke hain, aur us ki haddion men se hain/' 
Afs. 5 : 30. 

24. Is waste, ki aurat mard se li gai, haddi us ki liad- 
dion men se, aur gosht us ke gosht men se, yihi ain, 
Khuda ki taiaf aur Adam ke wasile se, ibtida i alam se 
thahraya gaya, ki mard byah men apne md hdp ko chhore" 
gd, aur apni ck joru se, bagair talaq, jab tak ki maut un- 



M. A. 4004.J PAiDAisH 2: 24. 97 

hen juda na karc, mild rahegd, aur we, mard aur us ki ek 
jord, na do, tin, char, ek tan hojdenge. Agar ek joru 
se ziyada zarur ya munasib hoti, to Khaliq-ul^lamin 
Adam ke waste banata. Hamadan ka aiu, jo l.ikmat 
aur mihrbani se muqarrar hua, admion ke shahvvati 
dastiiron se bihtar hai. Talaq bhi Khuda ka thah- 
raya ain nahiu, balki ain shahwat«parasti ka hukm 
hai. Agar Adam Hawah ko talaq deta, to aur kis se 
byah karta ? Masih ne kah^, Mati, 19 : 4 — 9, Mar- 
qas, 10: 3 — 12, ki Agarchi Musa ne, admion ki sakht 
dill ke sabab, un ko ijazat di, ki apni joruon ko chhor 
deweu, tau bhi ibtida se aisa nahin tha ; aur ki jo koi 
apni jorii ko, siwa haramkari ke, kisi sabab se talaq 
de, aur dusri se byah kare. zina karta hai ; aur jo koi 
chhori gaf se byah kare, wuh bhi zina karta hai. So 
joruon ki kasrat aur talaq donon Haqq Tadla ke asli 
bandobast aur saf hukm ke barkhilaf hain. Ham us 
ki babat kya kahen jo na sirf ye gunah ap hi karta, 
balki besharmi aur kufr ke sath kahta, ki yih Allah 
ka hukm hai, aur mere waste auro^ se ziyada ? Talaq 
ka hukm vun deta : Siira i Baqr 229, 



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" Talaq do bar tak, phir rakhna muwafiq dastur ke, 
ya rukhsat karna neki se/' Phir, Sura i Talaq par 
bilkull lihaz karo. Us Sura ki ek ayat ka nisf hissa 
gaur ke laiq hai : 

♦ *«.iu J)b OAi -jiJ! ^^.JiA. CKh ^^ 
" I 



m PAiDAisH 1: 24. [M. A. 4004. 

•^ Jo koi barbe Allah ki haddon se, to us ne bura kiya 
apna/' Allah ki hadden, byah aur talaq ki babat, 
upar ke mazniun men bandhigain; Muhammad aur 
us ke pairau un se barb gae, kitna bura kiya unhon 
ne apiia ? Muhammad ne bhi apne pairauon ko ijazat 
di, ki ek joru ke iwaz men dusri ka badl^ kare : Sura 
i Nisa 18, 

^aIja.! ^iAJ 1^ ^^j yj^ ^;j JIjaI^*-! ^j>;I J^ 

y.A ^ A A^/ I X ^ I O 

*^ Aur agar cbaho ek aurat ki jagah dusri aurat, aur de 
chuke ho us ko dher mal, to phir iia ho us men se 
kuchh/' 

Phir, Muhammad apne pairauon ko joriiog ki mar- 
pit ka hukm deta : Siira i Nisa 33, 



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'' Jin ki bad khoi ka dar ho tum ko, so un ko sam- 
jhao, aur juda karo sone men, aur maro un ko/^ Is 
ke muqabale men Puliis Hawari ki baton par lihaz 
karo, — " apni jorii ko aisa piyar kar, jaisa apne badan 
ko/' Taajjub nahin ki Muhammad ne yih hukm di- 
ya, kyunki us ki^amajh meo aurat mard ke barabar 
na thi. Sura i Baqr 2S2, 



.M A. 4004.] PAiDAisH 1 : 24. ^ 

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*' Aur shahid kar, do do shahid apne mardon men se, 
pbir agar no Hon, to ek mard aur do auraten, jin ko 
pasand rakhte ho shahidon men/' Yaine ek aurat adha 
mard hai. 

Joruon ki kasrat men Muhammad ne yiin farmaya, 
Siira i Nisa 3, 

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*' Nikah karo, jo turn ko khush avven do do, tin tin, 
char char; phir agar daro, ki barabar na rakhoge, to 
ek hi, yd jo apna hath ka mal hai.^' Us ne apne pai- 
rauon ko char se ziyada lena mana kiya, par apne was- 
te khiib azadi ko mahfuz rakha : Siira i Ahzab 49, 

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O ^ ^ ^ ^ /» ^ A^^ ^^ ^ ^ ^ xJu <* /A ^ A ^^^ I ^ 

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100 PAiDAisH 2 : 25. [M. A. 4004. 

<* Ai nabi, ham ne halal rakhin tujh ko teri auratep, 
jin ko mahr tii de chuka, aiir jo mal ho tere hath ka, 

jo iiath laga de tujh ko Allah, wag. ; yih niri 

hai tujhi ko siwae sab musalmanon ke.'^ Khulasa; 
Khuda ne firdaus men do mubarak zawabit muqarrar 
kie, aur Muhammad ue donon ko kharab kiya; sabt 
ko us ne n\auquf kiya, aur byah ko bigar diya. 

Manu bhi byah ki babat, nawin adhyae 80, 81 shlok 
men ajib hukm deta : 

-> v '^ 

Yane *' Jo madhpan karti aur bad chalan hai, aur apne 
pati se bair rakhti, aur daim ul marz aur natkhat hai, 
aur fazul kiiarch, «is ke jite ji dusra byah karna chahi- 
ye. Jo banjh hai, us ke athwen baras ; aur jis ke lar- 
ke mar jate hoD, daswen baras ; aur jis ki sirf larki hi 
paida hoti ho, us ke gyarahwen baras ; aur jo apriya 
bol bolti i>o, usi waqt dusre se byah kare.^^ 

25. Sulaiman apni sari i-haukat men Adam aur 
Hawah ki manind arasta na tha, kyiinki we apne Kha- 
liq ki surat aur hashmat se sanware gae. So diisra 
libas aur bulla unke liye zarur nahin tha, jab tak ki 
gunah, aur sharui ka sabab, un men na ava. Aur we 
donon, Adam aur us kijorii, nange the^ aur sharmdtc 
na the. Jab ki gunah un ki tamiz men na tha, to 
shiirm un ke chihre men kahan pai jae? Sharm gunali 



M. A. 4004.] PAiDAisH 3. 101 

ka phal hai, aur libas hamari sharm ka dhapna aur ni- 
sh^n. To libas se magrur hona ban hi nadani hai. 
Pas poshak insan ke liye, bargashtagi aur gunah ke 
bais se, ab zariir hui. Nange gadhe, kutte aur bail 
nahin sharmate, kyunki un ki kuchh tamiz nahir. hai, 
aur unhen dekhne se sharm bhi paida nahin hoti. Par 
koi sahib i taniiz, bina sharm, nanga nahin rah sakta, 
aur nange admi par nigah bhi nahin kar sakta hai. 
Hamare pahle walidain bilkuU pak aur khushhal ba- 
nae gae, par wuh sona jaldi khonta ho gaya, aur khalis 
kundan pitla gaya. 



TtSRK BKB. 

Jab kar i afrinish tamam hua, Khaliq ne dekha ki sab 
bahut achchha hai. Firishte bhi sab pak, begunah, 
khushhal the. Par bay.e un men se dsi ho gae, aur 
apne gunah ke sabab se Kliuda ke fazl-bakhsh huziir 
se kharij ho gae. Un ke Sardar ne, is pak dlam men 
dakhil hokar, apni taraf wargalankar pak insan ko bhi 
khaincha, aur yun tamam jahan men kharabi phaila di. 
Is tisre bab men yih afsos ka bayan mundaraj hai, aur 
yun is ka thik nam bab-ul-mandeb, yane ansuon ka bab, 
hoga. Iblis ek Samp men dakhil hokar, taki apni daga 
ziyada achchhi tarah se chhipawe, firdaus men hamare 
pahle walidain ke pas aya, aur nihayat fareb aur jhiith ke 
sath unhen bahkaya, ki us phal ko khavven jise Khuda 
ne un ki azmaish ke waste mana kiya tha, I — 6. Apne 
gunah aur sazawari se waqif hokar unhon ne apne ko 
I i 



'102 PAiDAisH 3. [M. A. 4004. 

Yahowah ke huzur se chhipane ki koshish ki, 7 — 8. 
Hakim ul dlaniin ne unhen apne huzur men bulaya; we 
taqsirwar kampte hue hazir hue ; aur douon apni sa- 
fai ke liye kuchh uzr karne lage ; par Samp beuzr ra- 
ha, 9 — 3. Chunauchi hakim ne fatwa diya ; aur taq- 
sirwaron ko, ayanda Najat-dihinda ke wasih* se, mu^fi 
aur najat ki ummed di; Samp ko kamil halakat ka fat- 
wa diya. Agarchi samp aurat ki nasi ko kuciih zakhmi 
karega, tau bhi use shifa hasil hogi ; par Samp ka za- 
khm hargiz changa na hoga, 14 — 15. Agarchi mu^fika 
wada han^are auwal walidain ko diya gaya, tau bhi za- 
riir tha, ki we taklif aur dukh aur milmat men zindagi 
basar kareri, 16 — 19. Pas we, ayande Najat- dihinde 
par iman lake, Khuda ki liidayat se qurban cbarhane 
lage, 20 — 21. Bad us ke firdaus se we idiarij kiye gae, 
ki hargiz us ke bhitar phir dakhil na howen, 24 — 24. 

Un se s^re admion par gunah phail gaya. Wuh ahd 
i amal A^dam ke satii, na faqat us hi ke live, balki us 
ki aulad ke waste bandha gaya tha ; so sare insdn, jo 
zati tawallud se us se paida bote hain, us men gunah 
karke us ki pahli khata men us ke sath bargaslita hue. 
Yun sare admi pahli khata ke sazawar hain, asli sada- 
qat se khaii hain, aur un ki sari tabiat kharab hai, jis 
sabab se un ke amal bhi khata se bhare iiain. Har ek 
insan ne apni bargashtagi se Khuda ki suhbat ko kho 
diya; us ke gazab aur lanat ke niche hain ; aur yun 
is zindagi ki sari musibaton ke, aur maut ke, aur ja- 
iiannam ke azab i abadi ke khatre men par gae hain. 
Yih to sabhon ke imtiyaz aur tajriba ke nuiwafiq ma- 
lum hai. Jaise Brahman kahte, ' main pap Imn,^ ^^'^S' 
dekho safha 61. Yih tamsil bhi mashimr hai : 



M. A. 4004.] paidAish 3. 103 

^WT Jnni rfm ^^T ^^T ft^ ^Wt ^K^H II 

Insan ki bararashtagi ki babat, jis ka bayan is bab 
men niundaraj hai, bar qaum men kam o besb riwa- 
yat niilti bain. Is ka sabab yih hai, ki sare admi ek 
hi ma bab se paida hue, jin ki aulad, jab zamia par 
phail i(ai, to apne sath dunya aur insan ki paidaish, 
anr insan ki bargashtagi ka kuchh bayan leti gai. 
Pahle bab ki tafsir njen ham dekh chuke bain, ki agli 
qaumon aur Hind ki riwayat meg, dunya ki paidaish 
ke bahut asar milte bain. Ab dekha chahiye ki bar- 
gashtagi ki babat kitni milti bain. Par in ka tamam 
bayan yhhan nahin kar sakte, par ijmalan likh sakte 
hain. Hesiod, ek qadim Yuiiani Shair, yun bayan 
karta : Pahla insan khushhal tha, agarchi us ki jorii 
na thi. Tab Prometheus ne asman se ag ki chori ki, 
aur insan ko us ka faida sikhaya. Indra gussa hua : 

^AXKa Zeus eKpiryfre 'XpXcoo-dfjuevos (jypeaov rjcnv, 

' Ottl fMLV e^aTrarrjcre UpOfirjOevs ayKvXofjbrjrys : 

" Lekin India ne gussa hokar apne hi man men yih 
chhipaya, ki chatur Prometheus ne use fareb diya,'' 
aur intiqam ka irada kiya. Us ne Visbwakarmma ko 
mitti se aurat banaue ka hukm diya, jis ko dewtoQ ne 
bar tarah ki suiidarta aur khubsiirati di, par us ke dil 
men gurur, fareb, aur nihayat dagabazi rakhi. Unhon 
ne us ka nam Pandora (Har zinat-vvab') rakha. 

TIavh(Dp7]v, OTL iravres ^OXvfMTTia Boyfiar e')(pvTes 

Awpov ehoiprjaav, tttj/jl avSpacrcp aX^arrjaiv : 



104 PAiDAisH 3. [M. A. 4004. 

*' Pandora, kyunki Baikunth ke sare basion ne us ko 
kuchh zinat di thl, zahin admion ke liye (waba) kharab 
h^dis'd." Indra ne yihiaurat Epimetheus ko bakhshi, 
jis ne us se byah kiya. Us dam se sari burai adn:iio9 
men phail gai. Is katha meu Paidaish ke asli bayan 
se ishara hai. Pahchan ke iwaz meij ag li gai jo mana 
hiii, aur aurat ke hath se insan bargashta ho gaya. 

Qadim Misr, Yiiiian, aur Riim ki kathaon men Pu- 
rane Samp se bahut ishare milte hain. Apollo 
(Halak-karnewale), Parameshwar ke bete ne Python 
(Bahkanewale) samp ko mara, aur bad us ke us ke 
ijir par taj rakha gaya Yih katha Yiinan men Misr 
se li gai, aur tamam Yunaii aur Rum men bahut 
niashiiur ho gai. Aksar qadim riwayat se yih saf 
matlab nikalta, ki 8^alup burai ka bani hai, Ydnani 
men Python, yaiie Bahkanewala, Fareb-dihinda ; aiir 
sirf Khuda ke mujassam hue Bete se magliib ho sakta 
hai. Injil len likha hai, ki jab Pulds aur Silas Maki- 
duniya ke ek shahr Filipi men gae, ek chhokri un ko 
mill jis men Python ki ruh thi, yane wahi purana 
gamp jo tamam jahan ko daga deta hai, Amal 16 : 
16, Herakles ki babat bahut katha thin, jis ne ek 
phanwal khatarnak samp ko mara. Europe ke qa- 
dim shimaH mulkon men ek Shastra tha, jis ka nam 
Edda tha. Us men yih bayan tha, ki Thor, pahle dew 
ke pahlaute ne, Khuda aur insan ke l)ich darmiyani ya 
niiyauji hokar, maut se kushti ki, aur larai men apne 
ghutne par giraya gaya, apne soDte se bare samp ke 
sir ko zakhmi kiya, aur akhir ko us ko bilkuU mar 
dala; tau bhi us larai men wuh bhi, us zaljar se jise 
samp ne apne mukh se us par phenka, mara gaya. 



M. A. 4004.J PAiDAiSH 3. 105 

Chin ki tawarikh men yun likha hai : ki Insau, apni 
asli halat men, beaib aur khushhal hokar, aflak ko 
manta tha Na maut, na biinari thi ; wuh bizzatihi 
kbdb aur daiiishmand tha, bilkull ruh. Par pahchan 
ki ban khwahish, aur aurat ke bahkane se, wuh bar- 
gashta ho gaya. Tab wuh shahwat-parast ho gaya, 
aur us ki aksar aql jati rahi. Sare haiwan, parinde, 
aur kire makore ab us se larne lage ; sab raakhliiq us 
ke mukhalif ho gae. Baudh ke pairauon ki riwayat 
men yiin likha hai : Jab zamin pani men se nikli, ha- 
ze shaklis asiiiau se zauiin par ae. Bad arse ke we 
magrur aur shahwat se past ho gae, der tak andl»yare 
men rahe, aur biiia kheti khurak na pa sake. 

Qadim fran ke dharm Shastra, Zand-Avasta, men 
yih bayaii liai : Insan apni paidaish ke bad ek utnda 
aur bala niakan men, jise Mabiid Ormuzd ne us ko 
bakhsha, b;ihut nek aur khush rahta tha. Par zarur 
tha ki wuh farotan, farmanbardar rahe ; khiyal men, 
kalam men, kau\ men bilkull pak. Der tak pahlajora 
yiin pak aur khush rahta tha. Unhon ne kaha ki 
Ormuzd ne ham ko pani, aur zamin, aur darakht, aur 
sitare, aur chaud, aur suraj aur sari pak clii/en bakh- 
«hi hain. iikhir ko wuh sharir Aharman, aur shaya- 
tin ka saidar, zahir hua, aur un ki nek khaslat ko daba 
diya; we us ki khushamad se jhuth ke shinawa ho 
gae, aur kaha, Ham tujh se barakaten pate hain. 
Yiin Aharman ne un ko fareb diya, aur intiha tak fa- 
rebinda raliega. Yun kamyab hokar jhiitha Aiiannaii 
phir aya, aur apne sath phal laya, jise unhon ne kha- 
ya J usi dam un ki neki jati rahi, aur we musibat aur 



106 PAiDAiSH 3. [M- A. 4004. 

inaut ke sazawar ho gae. Bad us ke we sharir ke zi- 
yada tabidar bote chale. U par ke bayaii ka khulasa 
dusre taur se yun hai : Ki Aharmaii ne, zamin par 
akar, aur samp ki siirat men insan ke pas jakar us 
men apna zalu* dakhil kiya, aisa ki wuh mar gaya. 
Us waqt se dlam betadbir ho gaya, sari bhalai ke mu- 
khalif ne bar kahin zahir bokar apue ko sab se mila 
diya, a\ir aid aur asfal men badkbwah raha. 

Hindu Sbastron men bahut baten milti, jo insan kf 
bargashtagi se taalluq rakbti bain. Vishnu Puraaa ke 
pahle ans ki chbathi adhyaye men likha hai : 

^§^T ^T^f^?:rTT: ^f^T^T f^^f^rTT: I 
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rTrr: ^T ^f ^T i%ff ^^1^1"??^^ ^T^^ I 
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M. A. 4004.] PAiDAisH 3. W 

" We jinhen Brahma ne baiiaya, so sraddha, achar 
men nipun the ; jahan chahte the, wahin rahte, aur 
unlien kuchh dukh na tha; un ka chit sudh tha ; we 
ap sudh the, un ka kam nirmal tlia. Un ke sudh 
man men Hari rahta tha, aur we sudh gyan dekhte 
the, jis se Vishnu ka pad jante the. Tab Kala, jo 
Hari ka ans hai, us ne ghor pap un ke man men dala, 
adharm ka bij tarn lobh se utpann kiya ; Prajaon ke 
bishai men rag aur dweah us ne dala. Tab un ka su- 
bhau jata raha, aur un ki ath siddhi jati rahin. Jab 
we bilkuU chhin ho gain, aur pap barha, tab sab praja 
dukhon se pirit bhain.^^ 

Phir, purane bahkanewale Samp ke bhi bahut ishare 
milte hain. Asia ki aksar qaumen guman karti rahin, 
ki Samp ke wasile buraidunya men ai. Misr, Yunan, 
tran, ahl i shimal, aur Hind ki riwayat, sab Musa ke 
asli b'dyan se mutaalliq hain. Un sabhon men samp ki 
puja jari thi. Samp ke wasile se insan bargashta ho 
gaya, aur samp ke wasile se bahutere admi bargashta ra- 
he. Nag ki puja tamam Hindustan men qadim ul aiyam 
se jari, aur ab tak maujiid hai. Patala ka Raja Bal na 
sirf asuron ka, balki nagon ka bhi Raja hai, jin se Pa- 
tala bharahai. Sampon ka ek ajib qissa Padma Pura- 
na ke Patala Khand Pryag Mahatam men milta hai : 



108 PAiDAisH 3. [M. A. 4004. 

*' Shesh kahta hai, ki Tirath Raj (Tribeni) ke barnan 
se byakulchit hoke, He risbio, ham sab us ke darsan 
ko ab jaenge. Yih kabke, us samai Basuki adi sab 
uikle; Nag, nagon ki kanya, nag b)k ke basi, Shesh, 
Anant, Kapila, Kaliya, Sankhapalaka, Karkhotaka, 
Mahapadma, Dhritarashtra, Dhananjaya; ye sab ap- 
ne pariwar sahit, isi rit, aur bhi sab, anek ratnabharan 
se bhushit, arthat jarau-gahne pahine dfptakanti, ya 
bare tejwale, hoke nikalke Pryag Raj men ae.^' Yun 
malum hota hai, ki Nag log qadim se Pryag meij ae, 
aur un ka ikhtiyar yahan ab tak rahta hai. Is tisre bab 
ki pandrahvvin ayat Hindu Shastron ki riwayat meiii 
ek khass ishara milta, jis se malum hota hai, ki Hindu 
jogon ke purkhe, jo pahle pachchhim ki taraf se is 
mulk men ae, so apne sath us wade ke kuchh dsar lete 
ae, yane ki Samp, Nag [Nahash] magliib ho jaega. 
Chunanchi Mahabharat, Vishnu Puiana, aur Bhaga- 
wata men yih katha hai, ki Krishna ne Kahya N% se 
larai ki, aur Nag ne, use pahle apni kundali men leke, 
khub ka^a ; bad us ke Krishna ne, apna pair us ke 
phan par rakhke, use dabakar us ko jit liya. Yilu 
katha Bhagawata ke daswen Skandha ke tarjuma, yane 
Brij Bilas aur Prem Sagar, me^ milti hai. Vishnu 
Purana ke panchwen ans ki sathwin adhyaye men yun 
bayan hai, ki ek din Krishna, bina Rama, Vrindavan 



M. A. 4004.] PAiDAisH 3. 109 

ko anek gopon ke sang gaya, aur wahan Yamuna 
nieu ek bhayankar hrad ko dekha. Us ne bichar kiya, 
ki is meu dusht Kuna Kaliya Nag rabta hai, jis ne 
Yamuna ke sab jal ko kharab kiya, ki admi aur gae 
use na pi sake, so main us ko saza dunga : 

'* Aisa bicharke, kamar bandhke Nag Raj ke hrad men 
kiida. Tab Nag ke hrad men Krishna ne tal thoka; 
us sabd ke sunne se Nag Raj, lal lal ankh kar, aur 
phanon se bikh chhorte, jaldi us par aya ; aur bhi 
bare bare bikhdhar samp us ke sang ae. Tab sabhon 
ne milke us Krishna ko kundli men lapetke bikh ke 
mukhon se kata. Us ko us men gira, aur samp ki 
kundli se dukhi dekhke, gop Braj men ake sok se rone 
hige, aur kahne lage, ki Dekho Krishna mob gaya, aur 
Kaliya hrad me© dviba/^ Bad us ke gop gopi sab ae, 



110 PAiDAisH 3. [M. A. 4004. 

aur ro roke kahne lage, ki bina Krishna ham Gokul 
men na jaenge. Aise gopfon ke bachan sun, Balara- 
nia ne Krishna ko kaha, ki Tu jagat ka Bananewala 
aur Pahiewala hai, Tu kyun larkon k'i lila karta hai ? 
Is Dur Atma ko pakar. Jab us ne use aisa chitaya, 
tab Samp ki kundli se Krishna ne apne ko nikala: 

^tjtt: tR-^ ^H^ ^^ ir^^3T^tf^f^f ^^: i 

*^ Donon hath se us ke bichwale phan ko nawake, us 
par charhke apne bare bal se nacha. Krishna ke pair 
ke kutne se us ke phan men ghao ho gae; jab wuh 
• sir uthata, tab wuh daba deta tha. Krishna ke pair 
rakhne se Nag murchhit ho gaya, aur us ke munh se 
bahut lahu gira/^ 

Muhammad ne apne Quran men insan ki bargash- 
tagi ka kuchh bayan Tauret ke mutabiq rakha. Chu- 
nanchi us ne Sura i Baqr 33 — 37 men yun likha: 



M. A. 4004.] PAiDAisH 3. Ill 

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"Aiir kaha ham ne, Ai Aidam bas td aur teri aurat 
Jaimat u^.en, aur khao us men mahziiz hokar jis jagah 
chaho, aur uazdik iia jao us darakht ke phir turn be- 
insaf iioge. Pliir dngaya un ko Shaitan ne, us se phir 
nikala uii ko vvaban se jis aram men the, aur kaha 
ham ne, Tum sab utro ; tum ek dusre ke dushman 
lio ; aur tum ko zauiin thaharna hai, aur kam chalana 
ek waqt tak. Phirsikh lin Adam ne apne Rabb se 
kai baten ; phir mutawajjih hua us par, bar haqq wuhi 
hai muaf kanievvala, nnhrban. Ham ne kaha, Tum 
utro yahan se sare, phir kabhi pahunche tum ko meri 
taraf se rah ki khabar, to jo koi chala mere batae par 
na dar hoga un ko aur na gam/* 

Phir, Sdra i Iraf 19 — 24 men is ka ziyada bayan 
marqum hai. 

^ I^A^ ^ / I I /^ ^ A^ / |A^w ^f^ ^ ^A^^ 



112 PAiDAiSH 3. [M. A. 4004. 

y ^ ^ *• • • • 

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" Phir bahkaya un ko Shaitan ne, ki khole un par, jo 
dhake the un se, un ki barahnagi, aur bola, Turn ko jo 
niana kiya liai turn hare Rabb ne, is darakht se nahin, 
magar yih, ki kabhi lio jao firishte, ya ho jao haine- 
sha jinewale. Aur un ke pas qasm kbai, ki Main 
tunihara dvost hun. Phir dhula liya un ko farel) se ; 
phir jab chakha donon ne darakht, khul gai un par 
barahnagi un ki, aur lage jorne apne upar pat bihisht 
ke ; aur pukara un ko un ke Rabb ne, Main ne niana 



M. A. 4004.] PAiDAiSH 3 113 

na kiyii tlia tuni ko is darakht se, aiir kaha tha turn 
ko, ki Shaitan tumhara dushman saf hai ? Bole, Ai 
Rhbb hamare, ham ne kharab kiya apni jan ko, aur 
agar na bakhshe tii ham ko, aur rahai na kare, to ham 
ho jawen na murad. Kaha, Turn utro, ek dusre ke 
dushman hiie, aur turn ko zamin men thaharna hai, 
aur baratna ek waqt tak. Kaha, usi men turn jioge, 
aur us men maroge, aur usi se iiikaie jaoge." In 
donon men Muhammad ne aur kisi taraf se kai baten 
barhain jo Tauret men nahin milti hain, aur Najat- 
dihinde ke wade ke iwaz nieo us ne aur baten likhin. 
Us ka dil aisa andhera tha, ki us ke mane daryaft na 
karsaka; ya Masih ki ilahi qadr aur najat se aisi 
zidd rakhta tha, ki agarchi us wade ka matlab us ko 
malum hua, taubhi us ne jan biijhke adawat se us ko 
chhipane kl koshish ki. Muhammad ke haze mufassir, 
us se ziyada jankar, kahte the, ki jab Adam aur Ha- 
wah bihisht men se girae gae, Adam Lanka, ya Saran- 
dib men gira, aur Hawah Arab men Jadda ke nazdik, 
aur we do sau baras tak alag rahe, tab Jabrail firishta 
Adam ko Hawah ke pas Makka ke nazdik Arafat pa- 
har par le gaya. Baze bhi kahte ki Adam ka qadd 
lar per ke barabar tha; aur bhi is se barhake kahte, 
kiAdaui aisa lincha tha, ki jab us kaek pair Lanka par 
raha, dusra samundar par khara tha; ki Hawah ka 
qadd aisa bara tha, ki jab us ka sir ek tile par Makka 
ke nazdik takya lagata tha, us ke ghutne tarai men 
banduk ki do goli dur rahte the. Yahudi aur Mu- 
haramadi kahani laintiha hain ; sirf Baibal niutabar 
hai. 

Jj 



114 PATDAisH 3: 1— 3. [M. A. 4004. 

1. Hamare khushhal beaib walidain ke dil men bu- 
rai ka khiyal ab tak iia aya tha. Agarchi sare haiwan 
bhi bebad the, taubhi jab un men se ek ajib tarah se 
bolne laga, munasib tha, ki we kuchh shakk lawen. 
Aur wuh fulana samp, jis men IbHs, bargashte firish- 
ton ka sardar (Yahudah 6) dakhil hua tha, hoshydr, 
chatur, burai ke liye danishmand, dagabaz thagne ke 
liye (2 Kar. 1:3), thd^ maiddn ke har ek huiwdn, sare 
haiwanon, se jo Yahowdh Khudd ne bandyd tha. 
Aur us ne, ]\s men Sh'ditan hua, yane Shaitan ne us 
men hokar, aurat se, jo nazuk zaif hai, kahd, thatthe aur 
hiqarat ke taur se, Kyd yih sack hai, ki Khudd 
ne kahd, ki turn bdg. ke har darakht se na khdoge ? * Yih 
kaisa hukm ! Is men kahan hikmat aur ulfat aur mahab- 
bat hai?' Is se maluni l)ota hai, ki mazhaka karnewa- 
le, jo nafs ki pairawi karte, aur Khuda ke kalam par 
thattha karte hain, so kis ke bete hain. Iblis ke mu- 
talib, aur bandishen. aur gahrape ajib hain. Agaz se 
wuh dsi hai (I Yuh. 3:8); ibtida se qatil, kyunki wuh 
maut sare bani i^dam par laya, Yuh. 8: 44; aur bara 
azhdaha, wahi purana samp hai, jo sare jahan ko daga 
deta hai. Mush. 12: 9. 

2, 3. Jab aurat ne aisi baten sunin, khwah firishta, 
khwah insan, khwah haiwan se, munasib tha, ki wuh 
fauran kahti, Diir ho, ai Shaitan, aur is se ziyada aur 
na bol. Par aurat fareb khake gunahgar hiif, 1 Tim. 
2 : 14. Aur aurat ne sdmp se kahd, ki hag. ke darakht- 
on ke phal se ham to khd sakte hain, jisse rawa hai ki 
ham khawen: magar us darakht ke phal se Jo bdg ke 
bichon bich hai, Khudd ne kahd hai, ki turn us se 



M. A. 4004.] PAiDAisH 3: 4—6. 115 

na khdoge, aur us ko na chaho yahan tak ki use chhuo- 
ge, mabddd clil men gunah karke maut ke sazawar ho- 
ge, aur maroge. 

4. Ab Shaitani samp nihayat besharmi ke sath 
Kbuda ko jbuthlata hai, aur yun jhuth ka Bap banta 
hai, Yuli. 3: 44. Aur samp, yane Ibli's ne qurat 
se kahd, ki turn marte na maroge, beskakk na ma- 
roge. 

5. Wuh hukm hasad aur rashk se kiya gaya hai, 
kyunki Khudd dp jdntd hai, ki yih phal tumhare waste 
achchha aur faidamand hoga, kijis din turn us se khdte, 
filfaur jab turn us se khaoge, to tumhdri dnkhen khul 
jdengi. tuni hikmatwale aur danishmand ho jaoge, aur 

turn ildhon ki mdnind hoge^ uluhiyat ka martaba paoge, 
nek bad, bhale aur bure ke jdnnewdle ya pahchanne- 
wale. Diisre sabab se yih per nek o bad ka darakht 
kahlata tha, ydne, ki agar khawen aur Khuda ke hukni 
se udul kareD, to apne tajribe se bhalai aur burai ko 
janenge. Shaitan baton ko nahin badalta, par un par 
diisri mani ki tawil karta, aur raraz ke taur par kahta, 
ki Khuda insan se hasad aur rashk rakhta hai. 

6. Is tub mat ki shinawa hokar aurat ne fauran apne 
dil men gunah ki jar lagai. Aur qurat ne dekhd, yane 
Iblis ke kaline se us ko malum hua, ki wuh darakht 
khdne ke waste achchha tha, us ki danist men us per ka 
phal khane ke liye achchha tha. Yun aurat beiman 
ho gai, Khuda ke kalam par itiqad na rakha, balki ap- 
ne dil men Allah ko jhuthaya. Aurat ne pahle fareb 
khaya. Us ne per par bad nazr ki, aur dekha ki wuh 



116 FAiDAisH 3: 6,7. [M. A. 4004, 

dnkhon ke liye ek hashish thi, tumaiuia ke laiq, iiirs i 
chasliiui ke nuitabiq, aur wuh ddrakht aql dene ke liye 
marg.ubf arzii aur chali ke laiq, dilpasand aur bahut 
hi khub tha. Yun beitiqadi se nashukri aur nafarman- 
bardari paida huin, tab gurur aur gustakhi aur baga- 
wat ne sar uthaya. Tab us ne us ke phal se Uyd aur 
khdyd, aur zamin goya zakhmi hokar ah man'. 

" Earth felt the wound, and nature from her seat. 
Sighing through all her works, gave signs of woe. 
That all was lost." — Milton. 

Shaliwat ne hamila hokar gunah ko jana. Aur us ne 
apne shauhar ko bhi diyd, taki wuh bhi us ke sdth kha- 
we, aur us ne khdyd, aur nur i Ilahi, mahabbat i mut- 
laq aur hukiii i pak ke barkhilaf gunah kiya. Yun ek 
insan ke sabab se gunah dunya men dakhil hua, aur 
sare admion men phail gaya hai. Us ki sari aulad us 
ke sath, is pahle gunah ke sabab se, gunahgar thahri, 
aur asl se gazab ke farzand ho gae. Adam ne apni 
marzi o khushi se yih gunah kiya, Khuda us ka fail 
na tha. Us ka maqdur tha, ki asli safai aur pakizagi 
men, agar chahta to qaim rahta. *^ Jo koi imtihan 
men pare, na kahe, ki Khuda mera imtihan karta hai, 
ki ashrar Khuda ko imtihau nahin kar sakte, aur na 
wuh kisi ko imtihan karta hai," Yaqub 1 : 13. To 

koi na kahe ^^^^ ^ *J^Jl J^ (Siira i Ibrahim 4, aur 

Sura i Nahl 95.) " Bhatkata aur bahkata hai Allah 

jis ko cliahe." " Par bar koi apni shahwat se giriftar 

aur farefta hoke imtihan kiya jata hai/' Yaqub 1 : 14. 

7. Ab safai jati rahi. Aur un donon ki dnkheu, tan 



M. A. 4004.] PAiDAiaH 3: 7— 9. 11/ 

o man ki, khul gain, gnnah ke bad, donon apni burai st* 
waqif hone laii^e, magar us se bilkull agjih na the. 
Jur we Jan gne ki ham nange hain. yane Khuda ki ja- 
lalwali surat aur apni ash' safai se mahruin hain. Ab 
iin ki bejunni ka libas un se jata raha, Khaliq ki ta- 
salli-bakhsh huzuri un se le li gai, us ke gazab ke sainh- 
ne nange iiokar we sharminde aur pareshan the. Shai- 
tan ne vvada kiya tha ki un ki ankheii khul jaengi, aur 
us lafz ke muwafiq yih pura hua, lekin in baton ka 
matlab khatarnak ho gaya, in ki dusri mani ab malum 
Imi. Aur unhon ne anjir ke patton aur tahnion ko 
ainthke apne waste patke aur kopin bande, lekin Khuda 
ki nazar se apne gunah ko chhipa na sakte the. 

8. Aur unhon ne Yahowdh Khuda, yane Kali ma Masih 
ki dwdz, \q insan ki shakl men akar din ke thande waqt, 
sham ke qarib, hdg men phirfd thd, sum, aur Adam aur 
us kijoru ne, apne agle dastur ke muwafiq us ki mula- 
qat ko khushi se nahin gae. par apni hadi se wacjif ho- 
kar dp ko Yahowdh Khudd ke huzur se bdg. ke darakh- 
ton men chhipdyd, yane clihipane ki koshish ki. Par 
na darakhton se, na anjir ke patton se ar ke liye kuchh 
faida n)ilsakta. Jab Khuda nazdik aya, to Adam ko, 
jis ke dil ya tamiz par Allah ki shariat likhi hui tin', 
khauf aya. " Na tariki, na zili i niaut hai, ki badkar 
wahan chhipte/' Aiyub 34 : 22. 

9. Aur Yahowdh Khudd ne Adam ko pukdrd, nur 
V8 se kahd, lu, jo age mere ane se khush tha, kahdii 
hai? Kyun mere huzur se yun bhagne chahta ? 

JO. Aur us ne kahd, Mainne teridwdz bdg men suni 



118 PAiDAisH 3: 10— 12. [M. A. 400-1. 

aur dard, Icyunki main nanyd ihd, aur apne tain chhipd- 
yd. Agarchi Adam apne gunah se waqif tlia, tan bhi 
al) tak sachchi tauba iia karta tlia. Paiile to wiib nan- 
^a tba, magar sbannata na tba, par ab kahta ki nange 
hone ke sabab se niai^) dara. Yun sharniaiie ke sach- 
che sabal) ko wuh apne Khaliq ki nazar se cbhipane 
ki kosbish karta bai. Agarcbi asli gunah us men bil- 
kull pbail gaya tlia, tau l)bi ab tak wuh us se l)akbubi 
waqif nahin iuia tba, ya agar waqif tba, tad bhi us ki 
babat kuclib bahaua karta tha. 

1 1 . Aur us ne kahd, Kis ne tujhe jatdyd ki tu nangd 
hai ? Kya yili nayi bat hai, tu pable se yib na janta 
tba? Tii na sirf meri awaz se darta, lekin mere insaf, 
meri adalat t-e kbauf rakbta hai. Kyd tu ne us da- 
rakht se khdyd, jis ki bdbat rnain ne tujhe hukm diyd ki 
us se na khdad? ' Yii»i teri sbarm ka i^abab iiai, tere 
bure, zah'l, gulau ana kbauf Ua bais yib hai, ki tu ne 
jan-bujl)ke mere liukm se adul kiya/ 

12. Adam apne gunab ka iqrar karta, par nihayat 
ihanat ke satb. Apne Kbaliq se darguzarke wuh us 
ke barkhilaf goya kufr bakta. Aur Adam ne kahd, 
Wuh aurat jise Tu ne mere sdthh\k\\ di.usine mujhe 
us darakkt se diyd, aur main ne khdyd: 'Main ne 
kiiaya aur tera gunaii kiya, par ap se nahin, aurat ne 
mujb ko babkaya; aur wahi aurat teri taraf se liai, tu 
us ka Bani aur Diiiinda liai, main ne use nalu'n man- 
ga, tu ne us ko mujbe baidisb diya.' A^dam kabta ki 
kbane ke sabab se main babut mujriui yataqsirwar 
nalu'n bun, us ne mujlie diya. aur Tu ne us ko mujbe 
bakbsha. Yun "Adam ki jahalat use gumrab karti bai, 



M. A. 4001.] PAiDAisn 3: 13,14. 119 

aur us ka dil Yahowah se bezar hota hai/' Amsal, 
19: 3. 

13. Adam se ziyada bahs karna zarur nahin tha, us 
ka uzr mabz batil thabra, aur us ka jurin aise gustakh 
jawab se barb ^aya. Ab Muusif i ^lam aurat ki taraf 
mukbatib hota, taki use bhi mulzam thabrawe. Aur Ya^ 
howdh Khudd ne aurat se kahd, Tu ne yih kyd kiyd ? 
' Yib kyun kiya, kaisa ajib kam ! Kis tarab tii ne yib 
kiya, kyunkar yib irada tere dil men a saka, ki tu ap- 
iie sbaubar ki babkanewali howe ? ' Aur aurat ne kahd^ 
Sdmp ne mujh ko bahkdyd, aur main ne khdyd. Mu- 
nasib tba, ki Hawab, gunah ki kbarabi se Ijaijan ho- 
kar, kbamosb rabe. Taubhii^dam ke nainuue ke mu- 
tabiq wub, samp par ilzam lagane se, apne ko bejurm 
thabrane ki koshisb karne lagi, bari nadani aur be- 
sharmi ke sath. ' Main ne samp se wub liya jo Tii ne 
manakiya; wubi fareb denewala, babkanevvala tba/ 
Par kis ne Hawaii se us ke fareb par kan dharne ke 
liye zabardasti ki, ki wub, Kbuda ke kalam ko chhorke, 
samp ke fareb par ziyada itiqad rakhe ! Wuh kyiin 
us ki sunne lagi? Sirf apni kbusbi se. Aur ab apne 
andbe makr se Kbuda ko kbamosb aur lajawab tbab- 
rane chahti hai. 

14. Kbuda samp se kuchb sawal nahin karta, kyun- 
ki us ka jurm sabit hua, aur us ke liye rahmat ya mu- 
^fi baqi na tbi. Shaitan ne sirf apni hi kharabi se Ha- 
wab ko babkaya, is liye Kbuda fauran, bina sawal, us 
par ilzam deta. Aur Yahowah Khudd ne sdmp se, aur 
Shaitan se jo us men tba, kahd, is liye ki tu ne yih 



120 PAiDAiSH 3 : 14, 15. [M. A. 4040. 

kiy d haiy t\i, Ai Shaitin samp ki wakalat se, tu, Ai 
samp, Shaitan ka hathyar hokar, malun tii, kamina, 
zalil, behurmat, nafrati, maurid i gazab, save chdrpde- 
on se, aur maiddn he sdre haiivdnon se, tu goya as man 
aur zamfn ki bardasht se bahar hoga. Tu apne pet 
ke bal chalegd, tu karih o makruh, nich o past, aur 
ghinauna rahctra ; tu ne, jo kamina aur nich tha, jurat 
ki, ki apni pasti se uthkar insan ka, jo is jahan men me- 
ra qaim maqain hai, muqabala kare ; tu, jis ka makan 
gard men tha, baland asman par charhne chahta. Ja- 
han se tu ne uthne ki koshish ki, tahan main tujhe 
phira deta hun ; apni agli asli past-hali men tu qanaat 
kar, aur insan ki behurmati karne se baz rah. Aur 
tu mitti apni zindagi ke tamdm dinon men, umr bhar, 
khdegd ; nich hone se mitti teri khurak hogi, tii mitti 
men lotega, nihayat past aur nafrati rahega. . . . Is ke 
mutabiq Yasaiya (65 : 25), Masih ki hadshahat ki 
balandi aur buzurgi ki peshkhabri dekar, kahte ki 
Shaitan bhi bahut zahl aur khwar ho jaega, ** Samp 
.ki roti mitti hogi/' Mikah nabi bhi (7 : I7)» sharir 
qaumon ki pashemani ka bayan karke, kahte ki '' we 
samp ki tatah khak chatenge/' Yiin malum hota hai 
ki fatwa i mazkur meri Shaitan ki zalalat aur us ki 
tasallut ki iialakat ki peshkhabari mundaraj hai. 

J 5. Is ayat men TrpwrevayyeXtov, pahli injil, khush- 
khabri, mundaraj hai. Samp aur insan ke bich men 
dushmani hogi, par insan galib hoga. Insan samp se 
takhf pawenge, par samp insan se halakat pawega. 
Insan samp se andakzakhmi ho jaenge, par samp pa- 
nial hoga, aur kuchal jaega. Aur dushmani main 



M. A. 4004.] PAiDAisH 3: 15. 121 

rakhungd tere aur aurat ke bich men, Ai tu Shaitan 
samp men, ai samp aur Shaitan, aur teri nasi aur us 
hi nasi ke bich men, teri aulad aur aurat ki aulad men. 
' Tii aur tere farzaud, yaiie slmrir adini, samp ke bach- 
che (Mati, 23: 33. 1 Yiilianna, 3: 10 ) Masih se, jo 
aurat se paida lioga, aur us ke logon se, jo zat aur 
iman ke taur par aurat ki nasi honge, adavvat rakhen- 
ge/ Shaitan ki badshahat Masih ki badshahat, yane 
us ki kalisia, se kushti aur jang karti rabegi. Is 
ruhani larai men ek taraf Shaitan, diisri taraf Masih, 
sardarhain; aur is ke akbir men Masih aur us ke 
lashkar galib, aur Shaitan aur us ke afwaj maglub 
lionge. Wuh, Masih, jo aurat se paida hoga (Luka 
1 : 42, Gal. 4 : 4.), maut ke wasile se us ko, jis ke 
pas maut ka zor hai, yane Iblis ko, nacliiz karega ; 
{Ibr. 2: 14.) aur Masihi, Masih ke farzand (Ibr. 2: 
13 ), jo aurat ki nasi bain, iuian men mustaqill hoke 
Il)lis ka muqabala karte bain (1 Pat. ^> : 9), jin ke 
paon tale Khuda, jo sulbkhwah hai, Shaitan ko kuch- 
lata hai. Rum. 16: 20. 'Aurat ki wuh nasi i maz- 
kur tere sir ko kuchlegi, teri jan o zindagi nikalegi, te- 
ri qudrat aur badshahat ko pamal, barl)ad aur halak 
karegi.^ Klmda ka Beta itnehi liye zahir hiia, ki Iblis 
ke amalon ko nabud kare, 1 Yuh. 3 : 8. Wabi 
Purana samp, jis ka nam Iblis aur Shaitan hai, jo sa- 
re jaban ko daga deta hai, zamin par giraya jaega, us 
ke firishte bhi us ke satb girae jaenge, Mush. 12: 
9. Aur tu us ki eri ko, yane us jagab ko jis men 
zindagi kam hai, jo mushkil se zakhmi ho sakti, aur 
dushwari se nuqsan pa sakti bai, kuchlegd, 

K 



t22 PAiDAisH 3: 15, 16. [M. A. 4004. 

Saa. p ke bir men us ki zindagi hai, aur us ke ku- 
chttlne se us ki zindagi jati raliti, wuli halak ho jata 
hai. Insan ki eri n»ei3 zindagi kani hai, aur wahan ke 
zakhm se iiuqsan bhi l)ahut katn hai. Aurat ki nasi, 
yane Masih ne Shaitan ki taraf se, aur hamare gunah- 
on ke waste, dukh dard aur niaut pai ; wuh, taki 
apne logon ko " lanat se clihurawe, nn ke badle mau- 
lid i Ian hua/^ iakri se jakra hua, Gal. 3: 13. Yufi 
Samp ne us ke panw, na us ke sir ko, zakhmi kiya. 
Par " agarchi wuh kamzori se salib par niara gaya, 
jism men mara gaya, lekin rub men zinda kiya gaya, 
aur Khuda ki qudrat se jita bai,^^ 1 Kar. 13: 4, 
1 Pat. 3: 18. Masib ne apni maut se Iblis ko gira 
diya, aur apne barguzidon ko us ke bath se cbburaya. 
Jab Samp us ki eri ko katne se us par dukh aur maut 
laya, usi maut se us ne Shaitan ki hadsbabat ko sbi- 
kasta kiya. Samp ke sir ko aisa zakiuni kiya, ki wub 
kabhi clianga na bo Siikega. 

. 16. Ab Hakim apne insaf se aurat par fatwa d.:ta, 
aur us ke n)a!^nad ke sambne wub qusurwar lajawab 
rabti hai. Aurat se us ne ka/(d, ki main iere dard aur 
tere haml ko nihdyat bafhdungd, tere bami men dard 
ko, hamild hone aur janne kt- sare dukh dardon ko ; 
un besiiun>ar dardon ko jo l.au)l se bain, jaisi biujari, 
kamzori, khai.e se karahiyat, wagaira, aur kbususaii 
janne ka azar, jo sab se sakbt aur dusbwar hai. Dard 
se tu larke janegi. Tau bhi yib tambib imandar au- 
raton ki janon ko Kbuda ki najat se mahruuj iiabin 
karti ; Masib ke wasile se we Kbuda ke pas jaengi ; 
kyuijki liiliis kalita, ki "janne se un ki najat hai^ 



M. A. 4004.] PAiDAisH 3: 16. 123 

agar inian aur niahabbat aur taq;iddus par waqar se 
qaim rahen," 1 Tim. 2: 15. Aur apne khasam ki 
taraf terd shauq hogd, aur xouh iu'ih par hukdmat kare- 
gd, tera shauq tere khasam ki itaat karega, tii us k 
marzi aur khushi ki tabular hogi, vvuh teri khushi 
aur khushhali par khawindi karega, aur tu aur teri 
betian ayauda pusiiton men apue shauharon ki far- 
manbardar hongi. Khuda ne Adam ko sari khilqat 
par apna qaim-snaqam tliahraya, aur yiin wuh afrinish 
ke taur par Hawah ka khawind bhi tha. Par ab us ki 
kajraui aur sarkashi ke sabab se, yane ki us ne, apne 
shauhar ki mashwarat aur salah ko chhorke, bahka- 
newale ki salah mau li thi, Khuda pheshkhabari deta 
ki mard auraton par sakhti karenge. Yih to aurat ki 
tambih hai, par aisi sakhti karni ham ko munasib na- 
hin hai ; iekiii jab Masih ka din, bakhubi phail jakar, 
har kahili maqbiil hoga, auraten is sakht gulami ke 
jue ke tale se azad hoke, jaisi ibtida men thin, phir 
mardon ki mahbub madadgar hongi. Ciiunanchi yun 
hi Masihi mulkon men hai, aur yun munasib ki bahar- 
hal howe. We jo apni joriion par jaur o jafa karte, 
un ke amal Allah ke pahle aur khass iiitizam ke bar- 
khilaf hain. So is ayat men peshkhabari mundaraj 
hai ki kya waqi hoga, na hukm ki kya munasib hai. 
Tabidari joru se khasatn ke ilaqe men munasib to hai, 
kyunki Pdliis Havvari kahta (1 Tim. 2 : 12), **Main ija- 
zat nahin deta ki aurat shauhar par hakim howe.'' 
Patras Hawari bhi kahta (1 Pat. 3:1), '• Ai aurato, turn 
apne shauharon ki farmanbardari karo." Par is wajib 
farmanbardari men, aur sakhti men, bara tafawat hai. 
Agar admi gunah n:x karta to wuh hamesha danai au 



124 PAiDAisH 3: 17—19. [M. A. 4 00 

iiiahahbat ke sath hukumat karta ; agar aurat guuah 
gar na hoti, to wuh hamesha farotani aur halimi ke 
sath farniatibardar hoti. 

1/. Samp maluu ho gaya tl)a, aurat aur us ki 
aulad ko uajat ka wada bakhsha gaya tlia ; so iia 
Adaiii, biilki, us ke sabab se, zaniin lanati ho gai. 
Aur Adam se us ne kahd, is waste ki tu ne na meri, 
balki apni joru ki dwdz sunt aur uieri tahqir ki^ aur tu 
ne us darakht se khdyd, jis ki bdbat main ne yih kahte 
hue farmdyd ki tu us se na khdegdy malun hai zamin, 
us asli barakat se, jise mai§ ne ibtida men us ko di, 
mahriim hai, phalon se bhf, ki we khud bakhud aur 
bakasrat na barhenge ; zamin na tar o taza aur phaldar 
hogi ; jahau men bahut wiranl aur befaida phal honge, 
aur akhirash " zamin uii masnuat samet, jo us men 
hain, jalke ur jaegi/' 2 Pat. 3: 10. Yih jahan te- 
re aur teri aulad ke sabah se butlan ka nuihkum hai. 
Rum. 8: 19,20,21. Sakht mihnat ke sdth tu apni 
zitji^dagi ke sdre dinon men, apni umr bhar, us se khdegd; 
bagair mihnat ke us se tujlie kuchh phal uahin hoga. 

18. Zamin apni asH lialat ke muwafiq phaldar nahin 
hogi, aur is sabab se sakht mihnat /arur hogi. Aur 
kdnte aur untkatdre, har qisjn ki befaida aur ziyankar 
ghas, wuh tere liye ugdwegi -, aur tu age ko, na Adan ki 
jannat ke khub phal, balki khet ki sdgpdt khdegd. 

19. Tii apne munh ke pasine se, jo sakht n\ihnat 
ke sabah se niklega, roti khdegd, tujh par aur teri au- 
lad par kisi tarah ki mihnat farz hogi, Jab tak ki tit 
zamin men na phire, maut tak, kymiki tu, tera badan^ 



M. A. 4004.] PAIDAISH 3 : 20—23. 125 

us se liyd gay a ; hi tu khdk haij aur khdk men tuphiregd. 
Unu' bhar lazim hai, ki insan mihnat o mashaqqat 
karta rahe. Jo koi kam na karne chahe, wuh khurak 
na pae. " Yih shugl i alainangez hai, jo Khuda ne 
baiii A'dam ko diya, ki us men ti^ashgiil hoij," Waiz, 

1 : 13. 

20. Aur Adam ne, Khuda ki najat ke wade par iman 
lakar, apni joru kd ndm Hawah (yane zindagi ) rakhd ; 
kyunki ivuh sdre zindon ki md thi, na faqat nasli, balki 
riiliam taur par haqiqi zindon kima; khass karke 
Masih ki ma thi, jo zindagi ka chashuja aur sare 
imandaron ka Najat-dihinda hai. 

21. Aur YahowdhKhudd ne^ janwaron ke qurban ka 
hukm dekar, taki Masih k» alamaten howen, jis ke 
lahu bahae bagair magfirat nahin hnti, Ibr. 9 : 22, 
jab we mare g;ie, un ke chamre ki poshdk Adam aur 
us ki joru ke waste bandi, aur unhen pahindi. Yun ma- 
lum beta hai, ki qurban ki asl Khuda ki taraf se hai^ 
aur ki poshak insan ki sharni ka nishan hai. 

22. Aur Yahowdh Khudd ne kahd, Dekh insdn ham 
taslis, Tin Aqnum, men se ek ki mdnind ho gayd, uliihi- 
yat ka martaba chahta hai, tdki nek o bad jane, pah- 
chane ; aur ab khabardari karni chahiye, mabddd wuh 
apnd hdth barhdwe aur zi?idagi ke darakht ke phal se 
lewe, aur khdwe, aur abad tak jitd rahe. 

23 Kln.ula ne Adam ko jaiian se nahin hanka, 

agarchi insaf ke taur par aisa kar sakta tha, faqat 

Adan se. So Yahowdh Khudd ne use, Adam aur us ki 

joru, bdg. i Adan se bdhar kar diyd, Adan ke asli aish se 

Diahrum kiya; tdH mihnat ke taur par wuh us zamin 

Kk 



126 PAiDAisH 3 : 24. [M. A. 4004. 

M kheti kare jis se paidaish ke waqt men liyd gayd 
thd, aur yun apne gunah ki yad karke tauba kare, aur 
abadi aram ka talib ho jawe. 

24. Aur us ne Adam ko nikdl diyd, ki wuh phir wa- 
han na awe, aur ki us abadi bihisht ka talib howe jis 
men Masili apne I'lgoa ko dakhil karta hai. Aur us 
ne bag. i Adan ki purab taraf sdkin My a, thahraya taki 
bar waqt, ya niuddat tak, wahan rahen, karubim, kisi 
qism ke jite uiakbluq, jo iiisan se buzurgtar the, ; ya 
firishte, jo Allah ki taraf se bheje gae, aur ek shula^ 
zan talwdVj jalnewali, cbaniaknevvali talwar,yo har ta- 
raf, darane ke waste, yhumti phirti thi, tdki zindayi ke 
darakht ki rah ki rakhwdli kare, ki iiisau phir Adan ki 
jannat men dakhil na howe. 

Chhathe din ke akhir men hamadan Khaliq ne apni 
tamam makhluqat par nazar ki, aur dekha, ki sab ba- 
hut achchha tha. Par bad thori der ke kaisa khalal 
us sab men waqi hua ! Is bargashtagi ki ibtida us ke 
pak takht ke huziir ujen hui. Bahutere, beshumar 
firishte apni pahli halat par na rahe. Un ke gurur, 
gushtakhi, bagawat, aur sarkashi ke baia .se, Khuda ne 
unhen apne khass huzur i tasallibakhsh se kharij kar 
diya. Malum nahin, ki we kitne arse tak apni asli 
pakizagi par qaim rahe ; yaq'n to hai, ki bahut der tak 
nahiij rahe. Un sab shayatin, (yane mukhalifon) ka 
sardar Shaitan, (khass mukhalif, yihi lafz i Shai- 
tan ki thik asli mani hai) bihisht i bala se kharij hokar, 
aur bihisht i asfal men dakhil hokar, is ^lam men 
kharabi lava. Insan ki paidaish ke bad thora arsa us 
ki bargashtagi tak guzra. Khuda ne use khudmukh- 
tar thahraya; agar chahta to lu-k rah sakta ; use na 



M. A. 4004.J PAiDAisH 3: 24. 127 

bahkaya na bhatkaya, na us par kisii tarah ki zabar- 
dasti ki. Us ki nafarmanbardari aur bargashtagi usi 
ka amal tha. Khuda azal se abad tak gimab se mu- 
barraiiai; gunah ka asli Bani Ibh's hal, is ke bah- 
kane se iusau guiiaijgar hua, aur apne hi gunah ka 
insau hi jawab-dih ruhta hai. 

Kaise sahaj se Adam apue bala aur nek niartaba se 
gir para. Is bab par gaur aur soch karen, jab tak ki 
dil-sliikasta aur abdida ua liowen. Apne hath muuh 
par, aur uiuah khak par raklien ; aur apne tain napak 
napak kahke pukaren, Ai tii ki Khuda ki siirat par 
paida hua, kaisa barbad aur tabah ho gaya ! Kaisi ba- 
landi se kaisi pasti men gira ! Us ash' gunali se, us 
jar se kaisi kaisi har tarah ki kharabi tauiam jahari 
men phail gai hai ! Us waqt se leke ab tak, siwa Ma- 
sih ke, koi insau begunah paida nahin hua; bani 
Adam, sab ke sab, apne agle walid ki maiiind, gunah- 
gar paida bote bain. Pak shai ko napak se kaun ni- 
kal sakta hai ? Jaisa per waisi dali, jaisa sota waisi 
dhara, jaisa samp waisa bachcha, jaisa Aidam waise 
Adamzad. Yih ash' gunah larakpan men sawere sare 
larkon men zahir hota hai, aur us se sare amali o fiall 
gunah sadir bote hain. Is asli gunah ke bais se sare 
admi janam se, ya paida bote hi lanat i abadi aur 
jahaLuam ke azab ke laiq bhi bote hain. Bagair Ma- 
Kih ke lahd ke, jis ka wada is bab men diya gaya, 
gunahon ki magfirat hamen hargiz nahin mil sakti. 
Us ka lahii hamen sare gundhon se saf karta hai. 
Agarchi un ka rang nihayat pakka howe, tau bhi us 
ke lahu se wuh fauran, bilkuU, aur abad tak rait jata 



128 PAiDAisH 3. [M. A. 4004. 

hai. Us ke wasile se aari qudrat-wali Ruh-ul-Quds 
bhi dil ke andar akar gunah ka zor shikasta kar deta, 
aur ffunah ka iar ukhar deta hai. Yun Masih, aurat 
ki nasi, Shaitan ke amalon ko nest kar deta, Samp ke 
sir ko khub knchalta hai. Jai) tak ki liani is jalian 
men rahte, Piirane Samp ke upar kamil fathyab na 
honge, par abadi bihisht men yih fath puri ho jaegi. 
Zamin par, insan ke gunah ke sabab se, lanat pan ; to 
upar dekhen, jahan ansii ke iwaz men shadaiani, lanat 
ke iwaz men barakaten, aur mihnat o dard ke badle 
men arani hamesha tak milega. Agarchi ham us agli 
firdaus se kharij hue, aur us zindagi ke darakht se 
roke gae, tad bhi us se bihtar firdaus ka darvvaza khu- 
la hai, jis men hayat ka darakht bhi hai, yane Khuda- 
wand Masih, jo sare imandaron ko zindagi bakhshta 
hai. 



M. A. 3875.] PAiD.iiSH 4: 1. 129 



CHAUTHA' BKB. 

Khuda ne, apne fazl se Najat-dih inde ka wada de- 
kar, iiisan ki nasi ko zamiri par phailne diya, aur un 
ke darmiyan apni badshahat ko muqarrar kiya, 1 — 4. 
Adam ke pahle beton se ab tak dunya men do qism 
ke admi bote ae bain, dindar aur bedin, Masibi aur 
kafir. Qain am* Habil ke qurbanon men asli farq tba, 
jis ke bais se Khuda ne is ko qabul kiya, aur us ko 
radd, 4, 5. Is sabab se Qain gussa hua, Khuda ne us 
se hujjat ki, par us ki kharabi i)arbti gaf, aur akhir ko 
us l^harabi ka phal Habil ki maut hiii, 6 — 8. Ab 
Khuda is muqaddama ko adalat men pesh lata, aur 
wuh insaf se inkar karta ; tab Ahkam ul hakimin us 
ka faisala karta, aur us sakhtdil, bedin^ gardankash asi 
ko malaiin thaharata hai, 9—15. Tab wuh, Khuda ki 
ummat aur ibadat chhorkar, diisre mulk men jata, 
jahan us ki aulad shumar aur hunarmandi aur bedini 
men bahut bayh jati hai, 16-^24. Halaaki bedin nasi 
is qadr bahut barb gai, tau bhi Khuda ne phir pak 
nasi Adam ko di, aur use phailaya aur mahfuz rakha, 
25, 26. 

1. Jab Adam paida hiia Khuda ne fannaya, " Phalo 
aur barbo ;^' aur agarchi wuh gunahgar thahar gaya, 
Khuda ne us hukm ko mauquf nahin kiya. Firdaus 



130 PAiDAisH 4: 2, 3. [M. A. 3875. 

se kliarij hone ke bad bnhut inuddat na i^uzri thi ki 
us ke do bete p^ida liiie ; aur l)ad in ke us ke aur bete 
betian huin, 5:4. Au?' A' dam ne apni joru Hawah 
ko, haii)l)istar hone se, jdnd, aur wuh hdmila hid, aur 
Qdin ko jani, (jis hifz ki \\\?i\\\ pdyd hud hai), aur us ne 
ghukrguzaii ke sath kahd, ki main 7ie Yahowdh. ke 
karani aur fazl sc ek mard, vane farzand, pdyd. Is se 
malum hota hai ki Hawah ne apne gunah se tauba ki, 
aur kafara i mauud par iman lati thi. 

2. Qain ki paidaish Hawah ko khushi ka bais ma- 
lum hiia, par us ne bhi dekha ki zaniin par, asli gunah 
ke sabab se, lanat rahti hai, aur dunya mejj bhi niha- 
yat dukh phail gaya. So us ne apne dusre bete ka diis- 
ra nam rakha. Aur wuhphir us ke bhdiHdbil ko (jis ki 
inani butldn \\^\) jani. Us ne dekha tha ki dunya aur 
ziiidagi batil haiji (Zab. 39: 6. Yaqub 4 : 14), aiir ilahi 
hidayat se us ne yih nam diya, jis men us ki maut ka 
ishara marqum hiia. Jab we barb gae unhon ne, 
khwah apne hi mailan aur shauq se, ya apne bap ki 
taqsim aur muqarrar karne se, apne apne peshon ko 
chun liya. Donon ke peshe, kishtkari aur gallabani, 
achchhe aur afzal aur nuiazzaz the. Hdhil ke kam se 
ttammul aur dhyan aur ibadat ke liye ziyada fursat 
milti thi. Aur Hdbil, jaisa us ke bad Musa aur Daud 
hue, bher bakri kd charwdhd thd, aur yun na faqat qur- 
ban charhane aur shahadat men, balki apne kam men 
blji, Masih ki alamat tha. Aur Qdin zamin ki kheti- 
biiri kartd thd. 

3. Aur aisd hud, ki kai muqarrar dinon ke bad, 
khwah hafte, khwah haras ke, jab bargashtagi ki yad- 



M. A. 38/5.] PAiDAisH 4: 4. 131 

gari aur kafare ke intizar ir.en ^dam ka gharana 
muqarrar waqt par qurban guzr^nta tha, Qdin, us 
inuaiyan waqt aur ibadat men, khet ke hdsilse Yahowdh 
ke waste, dixxv us ke luizur men, ibadat ki jagah par, 
iia kbalis uiyat se_, balki beiuiani ke sath, hadya Idyd. 
Jab Kbuda ue najat ka wada kiya, tab us ki bandagi 
aur ibaddt muqarrar hiii. Xdaui ke ghar men us ki 
bandagi thaharai gaf, yun khanagi dindari aur bandagi 
ka subut ibtida se milta hai. Jo ibadat aur talini 
Khaliq ne i^^dam ko sikhaya, wuhi us ne apne beton 
ko talim ki. Usi khandan se Khuda ki badshahat, 
yane kalisiya, ka shuru biia. Walidaiii aur bete us 
njen shamil rahe, jab tak ki asi Qain kbarij na ho ga- 
ya. Us badshahat ki bunyad Masih tha. jis par iman 
lakar we qurban guzraute the. Par Qain bngair iman 
aur be tawakkul i Masih, yane haqiqi qurl^an ke, apna 
hadya Khuda ke huzur men laya. 

4. Aur Hdbilwuh Ihi, us waqt Kluid^ ke huziir men, 
apne bhai ke sath, par pak maqsad aur matlab se, ap- 
ne gunahon se waqif ho^ aurat ki nasi i niauud par 
inian lakar, ap^ief^alle, bherbakrion, ke pahlauton, vane 
bahut achchhe janwaron, mm se, aur unki chikndi, 
yane khiibtar farbihon, men se qurbati Idyd. Us ko 
yaqiu tha ki bagair khiinfishani ke gunah ki muafi har- 
giz nahin ho sakti. Qain ne faqat Khaliq aur Malik 
ka iqrar kiya, aur zahir shukrane ke taur se apna ha- 
("ya laya. Par gunah ke bais se kuchh gam ya tauba 
us ke dil men nahin thi, na us ke hadya men khun- 
fishain' aur gunahon ke kafare ki zarurat ka iqrar; 
haqiqat men us ne Najat-dihind^ ko, jis ka wada 



132 PAiDAisH 4: 5, 6. [M. A. 3875. 

bakhshagaya, radd kiya. Aur Arif ul qulub Yahowdh 
ne^ dekhkar ki Habil ka iman sachcha aur us ka dil 
durust hai. Hdbil ki taraf aur us ke hadye ki twaf 
tawajjuh ki, aglah ki kisi zahiii nishan se, shayad 
asman t-e ag utri aur us ke qurban ko jala diya. 
'' I'man se Habil ne Qain se bihtar qurbani guzrani/' 
Ibr. 11: 4 ; *' us ke kam salih, aur Qain ke kam 
talih the/* 1 Yuh. 3: 12. 

5. Par, agarchi Qain ne zahiri rasm ke mutabiq 
qurban charhaya, Khuda ne Qdin ki taraf aur us ke 
hadya ki laraf tawajjuh nahin ki, us ko qabul nahin 
kiya, kyunki us ke dil men riya aur inakr tha. Khu- 
da admion ki tarah nahin dekhta, insan zahiri surat 
par nazar karta, lekin Khuda dil ko dekhta hai. Aur 
jab Qdin ne dekha, ki us ka bhai aisa nek tha aur ki 
Khuda ne use qabul kiya, wuh nihdyat gMSSd hiid, us ki 
ankhen buri thin, is sababse ki Khuda bhala aur mihr- 
ban tha. Khuda par us ke fazl ke sabab se, aur apne 
bhai par, us ki neki ke bais se, wuh gussa tha, aur us 

•kd munh gird, tursh-ru tha, wuh shanniuda, gamzada, 
aur nakhush lahta tha, roz ba roz der tak us ka hasad 
aur rashk barhta gaya 

6. Allah, jo kisi ki halakat nahin chahta, balki 
chahta hai, ki sab taiiba karen. ajib niihrbani ke sath 
us se hanikalam hokar hujjat karta hai. Aur Yaho- 
wdh ne Qdin se kahd, ^waz ya khwab ya agahi i dil ke 
wasile, Kyiin tujhe g.ussa dyd, aur kyun terd munh gird, 
apna munh bigara ? 

7. Tere dil nx'O aisa namunasib gussa na howe. 
Sirf tu hi aibdar hai, aur isi sabab se tera qurban 



M. A. 3879.] PAiDAisH 4: /. 133 

maqbiil nahin hua. Agar til bhaldi, ya achchha, kare, 
aur iman lawe, tera dil nek o diirust howe^ hjd (t\^^) 
uthcind chihre ka, yane sarfarazi, teri duci aur liadye kf 
qabiiliyat nahiti hogi ? Aii^ar tii haqiqat men nek hota., 
inian lata, beshakk nuiqbul hota. Onqelos ke Kal- 
dani Taijuina men is ki tafsir yih hai : ^Ij1]7) h^ i^PM 
y^r P'^5^^:'^. "^^^"^^ '' agar tu apna kam achchha kare^ 
kya tiijb ko mudfi (yane tujh par se gunah ka uth. 
/and) na hogi?" Tere gunah ka bojh uthaya jaega, 
Zab. 32: 1. Tu barakat aur ajr bhi pawega, yane ba- 
rakat utha le jaega, Zab. 24: 5. Aur agar tu hhaldi, 
nekf, na kare, to gundJi, kha janewale darinde ke nui- 
wafiq, darwdze par, tere nazdik, ghat men baithtd, taki 
tujhe pakarke phare aur kha jawe ; gunah ki saza tere 
pas hai, aur jaidi tujh par awegi, aur tere upar galib 
hogi. 

" Tera gunah adalat ke din ke liye mahfiiz hai, jab 
intiqaui tnjh se liya jaega, ao^ar tu tauba na kare/' 
Baze niufassir is ki tafsir yun karte : 'Agar tu bhaldi na 
kare mayiis mat ho, ab tere hi darwdze par ek barra, 
gundh ka qurban. baithtd, jise agar td charhawe, tu 
munasib taur se apni tuuba zahir kar sakta, aur mu^fi 
pa sakta hai. Aur teri taraf us kd, tere bhai ka, 
shauq hogd, wuh tujhe izzat aur pablaute ka haqq de- 
ga, aur tu us par, apne bhai par, tasallut karegd, chho- 
ta bhai pablaute ko us ka haqq dega/ Baze mufassir 
is ki sharh yiin karte bain: Aur teri taraf us kd, 



134 PAiDAisH 4: 8. [M. A. 3879. 

gunah ka, shauq, irada, hoga, taki tujhe maglub kare, 
par til us par, gunah par, g.dlib, fathyab, hogd. 

8. Qain ne apne Khaliq ki hujjat ko na mana. Us 
ne dosti ke parde ke tale apni kharab dushmani ko, 
jo roz ba roz barhti rahi, chhipaya. Aur ek din Qdin 
ne apne bhdi Hdbil se biradarana mahabbat ke taur se 
kahd (Yunani Tarjuma SieXOoyfiev els ro irehlov) * khet 
men chalen ;' aur jab we khet men the, to yim hiid, ki 
Qdin apne bhdi Hdbil par uthd, aur use mdr ddld ; " aur 
kyun us ne us ko qatl kiya ? is waste ki us ke kam 
bure the, aur us ke bhai ke kam salih the/^ 1 Yuh. 3 : 
12. Habil nek aur Masih ka imandar tha ; Qain Ma- 
sih ka mukhalif, aur us sharir ka jo ibtida se qatil 
tha. Is waqt se pahle koi murda zamin par na hua. 
Ab asli gunah ka phal malum ho gaya. Gunah dil 
men hamila hua, aur us se rashk aur hasad aur khiin 
paida hua. Par is pahli maut men najat ke wade ka 
pahla phal tha. Samp ki nasi ne aurat ki nasi ki eri 
ko mara ; sirf us ke badan ko mara, aur us ki jan 
nikalke fathyab aur tajdar hoke Khuda ke khass hu- 
zur men dakhil ho gai. Yun Masih ke kafare ka pah- 
la phal asm an men pak firishton ko malum ho gaya, 
jab sadiq Habil ki jan musibat aur dard se azad hokar 
un ke darmiyan a pahunclii. Par samp ka sir kucha- 
la gaya, Qain par bari lanat umr bhar aur abad tak 
pari. Us ke jihad se Habil shahid ho gaya. Yahu- 
dion ki hadis men Qain aur Habil ki babat bahut qisse 
the, jin me© se Muhammad ne thore se Quran men 
rakhe. Yun Sura i Maida, 30 — 34, likha hai : 



M. A. 3879.] PAiDAiSH 4 : 8. 135 



^ lx ^. ■ 'x "*'{?' ^ 

A X /xx y A y A ^A^ A^ >A^ vV^ ^A ^^Aw^Sx 

^ ''Z /OU"^ y •-''' y /"A y X x"'^*' S^^yy t x- Ay. 

• /• A ^ x^A ^ ^9 y f^y S^ f Ay.A,^ ^ xA35 

JlJ *Ai^I i^^-* L-r,Lj y^JiiS «.j»A^ o^j^ I , .> Ci^ssrf^ 

^ x-^x yff^m^y I X A X A^^ A^ S O (j '^ xxAy y 

^* Aur suna un ko tahqiq ahwal Xdam ke do beton ka, 
jab iiiyaz ki donon ne kuchh niyaz ; phir qabul hui 
ek se, aur na qabiil hui dusre se ; kaha, Main tujli 
ko mar dalunga; wuh bola, ki Allah qabul karta hai 
adab-walon se. Agar tii hath chalawega mujh par 
marne ko, main na hath chalaunga tujh par marne ko; 



136 FAiDAiSH 4 : 8. [M. A. 3879. 

main darta hun Allah se, jo sahib hai sab jahan ka. 
Main chahta hun ki tii hasil kare mera gunah, aiir 
apna guniih ; phir ho dozakh walon men, aiir jdhi saza 
hai beinsafoii ki. Phir us ko razi kiya us ke nafs ne 
khun par apne bhai ke ; phir us ko mar dala; to ho 
gaya ziyan-walon men. Phir bheja Allah ne ek kau- 
wa kuredita zamin ko, ki kis tarah chhipata hai aib 
apne bhai ka (apne bhai ki lash) ; bola, Ai kharabi 
mujh se itna na ho saka, ki hun barabar is kauwe ke, 
ki main chhipaun aib apne bhai ka ; phir laga pachhta- 
ne.'^ Is ke siwa aur bhi Yahudi aur Muhammadi 
liadis hain : yane ki we apni apni bahinon ki babat tak- 
rar karte rahe ; ki Qain na janta tha ki kis tarah apne 
bhai ko mar dale, par jab wuh Habil ke sath khet men 
chalta tha, Iblis ne raste men akar patthar se ek 
bheriya ki khopri ko tor dala; tab Qain ne us ke 
nniwafiq patthar se apne bhai ki peshani ko mara, aur 
wuh fauran zamin par murda gir para ; tab Iblis ne, 
kauwa bankar dusre kauwe ko marke apni chonch se 
.use zamin men gar diya, aur yun dikhaya kis tarah 
apne bhai ko gar dewe ; ki Adam na janta tha ki Habil 
ko kya hua jab tak ki ek din, jab hai chalala tha, hai 
ek-a-ek us ki lash par zamin men lag gaya ; ki Qain ne 
apne bhai ko isi tarah chhipake, aur nawaqif hokar ki 
Allah dlim ul gaib hai, jab Khuda ne puchha Tera bhai 
kahan P jawab men kaha, ^' Kya inai^ apne bhai ka 
hafiz hun ? Bahut aur bhi Yahudi qisse hain, jin men 
se Muhammad ne iqtibas karke bayan i mazkiir ko ba- 
naya. Baizawi ek bat kahta jo shayad Muhammad ne 
nahin suni thi, yane ki Habil Qain se ziyada mazbiit 



M. A. 3879.] PAiDAiSH 4:8. 37 

aur zabaidast tha, aur agar chahta bahut sahaj se apne 
hhai ko jit sakta; yun us ka sabr ajib tarah ka sabit hota. 
Ek Yahiidi qissa hai jo in mazkurou se ziyada maqul hai, 
yane ki jab donon bhai khet men the, Qain ne adalat, 
aur hakim, aur ^qibat, aur neki ka ajr, aur badi ke 
intiqam ka inkar kiya ; ki Habil ne sachai ka iqrar aur 
subut kiya, tab Qain ne us ko mar dala. Qain ke 
qadamon ke pichhe bahut aur bhi chalte hain, aur 
dalil meo la-jawab hokar us ki manind rahte hain. 
Talwar to jism aur khun ke iiye ban sakht aur tez 
dah'l hai, lekin aql aur ruh par kuchh tasir nahin kar 
sakti. Talwar se jism aur lohii ko maliim hai ki Quran 
barhaqq hai. To Quran men na aql aur ruh ka, balki 
jism aur lohii ka din marqum hai. Qain Habil ke 
pak din, aur Masih par iman lane, aur gunahon ke 
kafare par bharosa rakhne ki bardasht na kar saka ; is 
sabab se us ne us ko mar dala. Malum hota hai ki 
bargashtagi ke bad there arse men Qain aur Habi) 
paida hue. Jab i^dam ki umr ek sau tis baras ki thi 
Set paida hua, aur Habil ki maut ki yad men, jis se 
bahut muddat na guzri thi, us ne yih nam paya. So 
jan parta ki dunya ki paidaish ke bad qarib 125 baras, 
aur Masih se age 3879 baras, Habil ne wafat pai. 

Malum nahin hota ki Qain pahle se haqiqat men 

apne bhai ke qatl ka irada rakhta tha, kyunki ab tak 

us ne murda lash ko kabhi nahin dekha tha. Par us 

ka gussa aur hasad rafta raita barh gaya ; aur us ka 

anjam maut hua. Yahiidi aur Muhammadi hadis men 

bahut qisse Qain aur Habil ke guftagii ki babat, jo 

mutabar nahin hain, pae jate. Malum nahin ki Habil 

L I 



138 PAiDAisH 4 : 9, 10. [M. A. 3879. 

k( lash kya hiii, aur kis tarah madfun hui. Is ki 
babatbhi bahut Yahudi aur Muhainmadl qisse hain, jo 
maqul nahin hai©. 

9. Wuh jo apne logon ke khun ki pursish karta 
hai, aur jis ke samhne shahidon ke laliu ki awaz pu- 
karti hai, ab khuni ko apne masnad i adalat ke age 
bulata hai. Tab Yahowdh ne Qdin se kahd, dil aur 
zamir ki agahi ke zaria ya baland awaz ke sath asman 
se, ki Terd bhdi Hdbil kahdn hai ? wuh jis ka jism 
tera bhi hai, jise piyar karna tujh par har tarah se 
farz tha, so kahan hai ? Aur us ne, hiqarat aur gust^- 
khi aurjhuth aur nihayat sakht-dili ke sath kahd, Main 
nahin jdntd ; kyd main apne bhdi kd hdfiz hiin, kya 
wuh apni khabardari nahin kar sakta, ya dusre ki hi- 
mayat ka muhtaj hai, kya main us ka hami muqarrar 
hiia ? Yiin us ne Khuda ke insaf ko radd aur apne 
dil ko ziyada sakht kiya, aur apne gunah ko barhaya. 

10. Qain apne gunah ko Hamadan, ^lim-ul-gaib 
aur Arif-ul-quliib se chhipa nahin sakta. Khuda na 
sirf us se sawal karta, balki bayan bhi karta, ki us ka 
gunah kya aur kaisa kharab tha. Aur us ne kahd, ki 
Tu ne kyd kiyd hai? Agarchi tere bhai ki awaz uiaut 
men chhip gai hai, tau bhi us ke lahii ki awaz zor se 
pukarti, tere bhdi ke khun ki dwdz zamin se nieri ada- 
lat ke takht tak pahunchti, meri taraf pukdrti, intiqam 
ke waste faryad karti hai, aur main intiqam lene at^ 
hun. Khuda sab kuchh janta, admion ka lahii us ke 
samhne qimati hai, aur wuh nekon ki khabardari karta 
hai. Masih ka lahii Habil ke lahu se bihtar baten 



M. A. 3879.] PAiDAiSH 4: 11, 12. 139 

bolta hai, (Ibr. 12 : 24) ; yih to intiqam ke waste, aur 
wuh mudfi ke waste pukarta hai. 

11. Ab faisala kiya jata. Zamin us kl badkari se 
goya dagi ho gai thi, so zamin us ki saza ki dar- 
khwast karti hai. ^ Td ne is hadise ka inkar kiya, par 
zamin ko maliim hai, aur zamin bhi intiqam mangti 
hai, kyiinki us ki kharabi nihayat bari hai, baiki bayan 
se bahar. Aur ah, is sabab se ki tii ne yih kam kiya, 
aur is waqt ke bad, malun. aur lanati hai aur hoga 
tu, apne bhai ka khiini, zamin se, zamin ki babat, jis 
ne apnd munh pasdrd ki tere hath se tere bhdi kd lahu 
lewe ; wuh zamin, jo tere bhai ke lahii se bhig gai hai, 
age tujh ko kuchh barakat ya khushi nahin degi. 
Main tujh se chashmposhi karunga, apna fazl tujh se 
baz rakhdnga, aur zamin bhi tere barkhilaf bilkuU 
sakht rahegi.'' 

12. Is ayat men lanat ka ziyada saf bayan hai, jis 
se maldm hota hai ki * zamin se lanati hona^ kya hai. 
Zamin se insan khurak aur makan pate bain, par in 
donoDi se Qain mahrdm hua. Ki jab tu zamin ki 
kheti karegd wuh apnd hasil, .sror, asli phal jo Khuda ki 
barakat se hota tha, jd/w> tujh ko na degi ; wuh pahli 
lanat, jo A^dam ke gunah ke sabab se hdi, tere waste 
barb jaegi, barwar zamin teri badi ke bais se shor ho 
jaegi; aur alawa is ke tera thikana zamin par nahin 
hoga, na qaim na saHm, balki zamin par jahan kahin 
td jaega dawdn aur gurezdn, pareshan aur awara, tu 
hogd, dakd aur dakait ke muwafiq, jo admi ke muqaba- 
le se darta, jis ka thikana kahin nahin hai, jo bhagta 
ki us ka pichha koi nahin karta. Teri tamiz aur dil 



140 PAiDAisH 4 : 13, 14. [M. A. 38/9. 

men bhi dard aur khauf hamesha rahenge. — Aisi 
halat ke muqabale men Khuda ke khass log sahih o 
salim, aur qaim aur khatirjama rahte hain. 

13. Aur Qctin ne, gussa hokar aur malamat o faryad 
karke, Yahowdh se kahd, ki (*^31?) meri hadi ki saza 
(5^*1115513) uthane se bari, bardasht se bahar bai ; tera in- 
saf kahan, ki mujhe aisi bhari saza deta ? Yiin wuh ap- 
iie Kbaliq se kurkuraya aur larai ki. Gunab ke sabab 
se bbi us ki tamiz aur dil ka dard nibayat sakbt aur bar- 
dasbt se bahar tba. Jabannam, Allah ka azab, na sirf 
us jahan men, balki is jaban men bhi bai. Yunani aur 
Kaldani Tarjuma is ki sharh yun karte haiu: Mel^cov 
7) OLTLa fjbov Tov a^eOrjvai jxe, jPl^'Cp'D^.'Q *^^1t7 "^^D, ''me- 
ra qusur, meri badi aisi bari bai, ki muaf nabin ho sak- 
ti, uthane se bari, main teri rahmat aur n)ihrbani se bil- 
kull mayiis bun." Yiin beitiqad aur nautumed hokar 
wuh Sbaitaji ke ilzam men gira. Wuh zulm se bach 
jane ki ummed nabin rakbta tba, balki talwar ki mar 
ka muntazir rahta tba, Aiyub 15 : 22. Aksar mufas- 
sir pahli sharh i mazkur ko pasand karte bain. Us 
ki badi nibayat nafrati aur barli gai : bina iman us ne 
qurban guzrana. Khuda se naraz hiia, jis ne qabiil 
nabin kiya ; Kliuda ki hujjat aur nasihat ko nabin ma- 
na; makr ke sath apne bhaisekaha; use khet men 
mar dala; kaha ki nabin janta kahan hai; Khuda se 
rahmat nabio mangta ; ibanat karke aur mayus hokar 
Shait^vn ke qabze men giriftar ho jata. 

14. Qain bayan karta ki us ki saza kis tarab niba- 
yat sakbt hui : ' Mera thikana nabin, aur Tii meri kha- 



M. A. 3879.] FAiDAisH 4: 14, 15. 141 

bardari nahin karta, to mere waste kya baqi hai ? 
Vekh, Til ne ban sakhti &e dj he din mvjhe, apne is 
insaf aur faisala men, abad ru i ivatan ki dbddi se, ja- 
han main ab tak raha bun, aur jaban admi rabte am* 
kbetibaii karte hain, hdnk diyd, aur tere huzur se, us 
jagab se jis men teri buzuri kbass taur par zabir boti 
bai, teri kalisia se, tere jalal ke zaliiri nisbanon, aur 
terl subbat se, main g.dib ho jdthigd, mujhe kabin aram 
na milega, aur dawdn aur gurezdn, paresban aur 
awara, zamin par hoitngd, tamam rii i zamin par meri 
araingah ya makan nabin boga. Aur aisd liogd ki har 
ekj jo koi, mvjhe j^dtd, ya pawega, mujhe mdr ddlegd, 

mere qatl ke waste kosbisb karega. ' Yun sabit 

hai, ki Qain ki tamiz aur dil men kaisa kbauf aur dard 
raba, aur ki badkaron ke liye salamati nabin bai. 

15. Kbuda ne na sirf Qain ko apne karajn aur bu- 
zur se kbarij aur mabrum kiya, balki us ki umr us 
paresbani men daraz ki. Aur Yahowdh ne us se kahd, 
is sabab se ki teri durust saza muqarrar bui, aur is sa- 
za aur awaragi men teri umrdarazi munasib bai, so har 
ekj jo koi, Qdin ko mdr dcdtd, sdt gund intiqdm us se 
liyd jdegd wuh nihayat bari saza pawega, kyiinki in- 
tiqam lena mera kam hai, main hi mukafat karunga. 
Qarib ul fabm bai ki Habil ki maut ke waqt babut log 
paida bo gae the, aur Kbuda ne muqarrar kiya ki 
Qain, auronki ibrat ke waste, apne dukb men jita rabe. 
Is ke uiutabiq Daud kahta (Zab. 5^:) : 11) " Unben 
jan se mat mar, na ho, ki mere log bhul jaeQ ; unben 
apni qudrat se paraganda kar.'^ Aur Yahowdh ne 
Qdin ke liye ek nishdn rakhd, tbahraya, us ko ek ni- 



142 PAiDAisH 4 : 16, 17. [M. A. 3875. 

shan diya, kisi tarah ke subat se us ko khabar di, ki jo 
hoi use pdive na mar dale; ki wuh khauf se pur ho- 
kar, am* auron ki ibrat ke waste rd i zamin par goya 
jahannam meu hoga, aur ki aisi khatariiak halat men 
us ki umr daraz rahegi. 

16. Qain Allah ko aur sachche din ko chhorkar 
])ilkull bargashta raha. Aur Qain Yahowdh ke liuzur 
men se chald gayd, Khuda ki urn mat, aur kalisia se 
alag ho gaya, aur us jagah se, jahan Khuda ke fazl 
ke nishan zahir hote the, juda raha, aur Adan ki pu- 
rab taraf Nud /^yane dwdragij ki zamin men raha, 
Gunahgar i^llah ke huzur men nahin rah sakte hain. 

\7 . Ibtid^ men zarur tlia, ki rishtadar apas men 
byah karen ; bad us ke Khuda ne aise byahon ko ha- 
raui thahraya. Malum hota hai, ki Qain ne apne bhai 
ki maut se peslitar apui joru li, kyunki kiiilaf i qiyas 
haij ki koi aurat jan bujhke aurapni jan par khelke ai- 
se biradarkush se jori javve. Qain ki aulad sat pushton 
tak yahan mazkur hai. Aur Qdin ne, apni bahin se byah 
karke, Khuda ko aur apni shikastahali ko faramosh 
karke, dunya men mashgiil ho gaya, apni joru ko jdnd, 
aur wuh hdmila hui aur Hanuk ko jani, jis ke siwa 
Qain ke aur bete bhi the. Khuda sliariron ko dunya 
men barhne deta, " qaumon ko barhata, aur unhen 
phir mitata hai,^' Aiyub 12: 23. Aur wuh, Qain, 
Allah aur insan se khauf rakhke aur aish ka talib ho- 
kar, ek shahr bandtd thdj us ka dil aur us ka tamam 
hissa dunya meu tha; us ke baraks Abiraham,imandar- 
on ka Bap, '' us shahr ka munta/ir aur ummedwar tha 
jis ki bunyad iiai, jis ka bananewala aur basanewala 



M. A. 3814.] PAiDAisH 4 : 18—21. 143 

Khuda hai/' Ibr. 11: 10, Aw us ne us shahr kdndm 
apne bete Hanuk ke nam ke muivdfiq rakhd, taki apne 
ghur ka nam daim aiir qaim kare. Shariron ke dil men 
khiyal hai ki hamare ghar abad tak qaim rahenge; so we 
apni zaminon par apna nam rakht^^ haig, Zab. 49 : 11. 

18. Qain ki aulad chha pushton tak yahan mazkur 
hai. Aur Hanilk ko Trdd paidd hud, aur Irddse 
Mahiiijdel paidd hud, aur Mahuydel se Matusdel paidd 
hud, aur Matusdel se Lamak paidd hud. 

19. Jab Qain bilkull bargashta hua us ke khandan 
men l.ar tarah kikharabi phailne lagi. Us ki aulad ne 
byah ki babat asli ain ke khilaf kiya. Aur Lamak ne do 

jorudn apne ivdste lin, ek kd ndm Adah aur dusri kd 
ndm Zillah. Yih sab asli shara ke barkhilaf tha, yaue 
ki admi apne ma bap ko chhorega, aur apni joru, na 
joruon se, mila rahega, aur we donon, na tinon, na ba- 
hutere, ek tan honge. Shaitan ibtida se qatil tha, 
Qain qatil aur biradarkush hokar Iblis ka beta tha ; 
jo Lamak ki manind aubash, aur do tin char joru ab 
rakhte hain, so Qain ke laiq farzand hain. Jaisa samp 
waisa bachcha. 

20. Qain ki aulad men bar'.i dunyawi aur faidamand 
hikmat rahi, agarchi sachchi danish un se jati rahi. Un 
ki aql aur ilm se sabit hai ki we apni bedini men beuzr 
the. Aur Adah, Lamak ki joru^ Ydbal ko jani, wuh 
un kd bdp, yane, ustad, sikhlanewala, pahla un ka thd 

jo khaimon, deron, men rahte, aur jin ki milkiyat gallon 
men hai, jis tarah ki Arabi Badwin aj ke din hain. 

21. Qain ke khandan men khushi aur shadmani ke 



144 PAiDAisH 4: 22. [M. A. 3814. 

luithyar bbi the. Aur us ke bhdi kd nam Yuhdl, wuh 
har ek kd bdp, yane ustad, sikhhinewala, tlid,jo bin aur 

bdnsli bajdtd hai We ^ish ke waste khub 

chizen daryaft karte the, tau bhi " unhon ne Khuda 
se kaha, ki Ham se ddr ho, Khuda se hamen kya 
katn ? Tad bhi us ne achchhi chizon se un ke gharon 
ko bhar diya/' Aiyub 22 : 17, 18. 

22. Jangi aur aur tarah ke hathyar bhi bane. Aur 
Zillah luuh bhi TubaUqdin ko jani, jis ka nam Yunani- 
on men Balqain, Balcan, Valcan tha, ag' aur loharog 
aur sonaron ka ilah, Vishwakarmma, wuh tez karnewd- 
Id, yane sikhlanewala, tha har ek kdjo tdmbd aur lohd 
kdttd thd : fyd tdmbe aur lohe ke sdre jangi hathydr ko 
garhtd thd), aur lubal-qdin ki bahin Naamah /^yane 
khubsuratj thi. Yuii tufan ke age we dunyawi faide 
aur ishrat men mashgul rahe, **khate, pite, byah kar- 
te, aur byahe jate the, jab tak ki tufan aya, aur sab 
ko baha le gaya/' Mati 24 : 3S, 39. Tiibal-Qain ki 
karigari se sabit hai ki us waqt ag insan ka khidmat- 
guzar tha. Baze qadim mulkon ki riwayat men yih 
katha marqum hai, ki lakri ke ragarne se pahle ag 
nikli, tab ii.san ki khidmat men ai, aur admion ne us 
ke anwa faide sikhe. Jo bare jangalon ke nazdik rah- 
te hain, unhen malum hai ki Jeth aur Asarh ke mahi- 
non men ziyada hawa ke chalue se banson ki ragar se 
ag paida hokar jangal ko jalati hai. Kabhi bijli se 
bhi ag nikalke jangal ko jalati phailti hai. Siiayad 
Parasara Rishi ne aisa hai dekhke kaha ki ag ban men 
paida hoti hai. Yun Rig Veda ke pahle ashtaka ke 
Barsa^hwen sukta meg likha hai : 



M. A. 3814.] PAiDAisH 4 : 22. 145 

" Ban me© paida hotf hai, admion ka dost, Xg apne 
pujnehare ki raksha karti hai, jaisa ki Raja balwan 
purush ki raksha karta hai ; bahut achchha rakshak aur 
sundar karmon ka karnewala, dewton ka bananewala, 
aur horn ka uthanewala, wuh daya kare/' Phir, us 
ne kaha (I : 65,) ki ag, khwah bijli se khwah bans ke 
ragar se, nikal karke tamam jangal ko jala deti hai: 

"Wuh {Kg) panlon ki rishtadar hai, jis tarah bhai 
bahin ka hai ; wuh ban ko bhasam kar deti jaisa Raja 
apne dushmanon ko nas kar deta hai ; hawa se barh 
jakarke wuh banon men phail jati aur zamin ke rom, 
yane ghas, ko katti hai.'* Is Banaili Ag ki bahut puja 
rishion ne ki, chunanchi Rig Veda ke pable ashtaka 
ke artis sukta bilkuU us ki puja men likhe gae, in ke 
siwa bahutere sukton men us ki tarif miltl hai. Rig 
Veda ka pahla sukta yih liai : 

^ ^^T Tl% ^^frf II 5>, II 

^^^ ft^^WT^^ II ^ a 

M 



14$ PAiDAiSH 4 : 22. [M. A. 3879. 

^^ ^^ f^J^t ^ ^f^^f^ I 
^m '^\'r\ Tmf^ II NS II 

^^^n^t^^^ n ^11 
^=^1 ^: w^$ II <1 II 

1. "Jagke phiilrupratanon ke dharan karnewale^ 
dhanman aur denewala Ag jis ka nam, aise deo ki main 
stuti karta hun, jo ki jag ka purohit. 

2. Aur yih Ag Bhrigu aur Angira, ye donon jin ke 
nam hain, aise rishion se stuti ke jog hai, aur nayon 
se blif, kyunki wuh sabhoii se stuti ko prapt hokarke 
yahan deoton ko lawega. 

3. Horn karnewale se stuti ko prapt hokarke Kg 
nami deo jagman ke liye roz roz jas ki khan aur dhan 
deta, aur usi dhan se us ke ghar men bir purush ut- 
pann hote hain. 

4. Aur He Kg jis hinsarahit jag ko tu ne charon or 
se paya hai^ soi deoto^ ko pahunchti hai. 



M. A. 3508.] paidAish 4 : 23/ 147 

5. Bhanti bhanti ke jas sahit saf aqlwale aur sachche 
horn ke sidhkaranhare Kg deotoe aur dewon ke sath is 
jag men awen* 

6. He Kg deo ap khush ho dhan, dhanya, pasu, putr, 
ityadi kalyan jo jagnaan ko denge so aphi ke sukh ke 
liye hoga. He Angirah, arthath he Kg, yih such hai. 

7. Aur He Kg roz roz ham budhi se ap ko rat din 
namaskar karte ap ke nikat awenge. 

8. A^p kaise hain ? ki prakasmari, aur hinsarahit jag 
ke rakshak, awashya bhawi karm phal ke dhyotak, 
aur hawion se jagsala men bardhaman. 

9. He Kg deo ap ham logon ke liye sundar milwe 
yog hon aur ham logon ke mangal ke liye ap milen, 
jaise balakon ke liye pita ap mil jata hai/' 

Rig Veda, Hinduon ke sab se dharm pustak ki pah- 
ii baten ye hain : Agnwiile, " Kg ki stuti main karta 
hun/' wagaire. Daud ke zabur ki pahli baten ye hain : 
*^ Mubarak wuh admi jo gunahgaron ki rah par nahin 
chalta," wag. In shastron men se Khuda ke kaun 
ziyada laiq hai ? 

23. Agarchi Lamak ne, Qain se panchwan hokar, 
apne bapdade Qain men Khuda ke gazab ka zuhiir 
dekha, tau bhi wuh sakht dil aur gardankash raha. 
'^ Azbaski bad kam par fatwa jald baja laya nahin jata, 
is liye ban! Adam ka dil un men badkari par lagta 
hai,'* Waiz, 8: 11. Aur Lamak ne apni joruon se, 
fakhr men, kahd, Ai Adah aur Zillah, meri dwdz suno, 
At Lamak ki joruo, meri bat par kdn dharo, agar yuQ 



I'^i^ PAiDAiSH 4: 24— 26. [M. A. 3874. 

liovve ki main ne mard ko apne zukhm ke liye mar 
ddld, ki us sabab se main zakhni ke laiq houn, aur ek 
jawdn ko apne zarb ke liye, ki main zarb uthane ke 
laiq ho jaun, mere waste kuchh dar nahin, men jan 
bach jaegi : 

24. Kyunki Qdin kd sdt gund badld liyd jdegd, us 
ke khun ke waste sat intiqam liya jaega, aur Lamak 
kd satliattar, so main kitna ziyada bach jaunga, men 
maut ka kuchh dar nahin hai. 

25. Awr Adam ne apnijx)ru ko pMr jdnd, us se ham- 
bistar hua, aur wuh ek betd jani, aur us kd ndm Set 
rakhd (yane muqarrar hud Habil ke iwaz men) aur boli 
ki Khudd ne mujh ko dusri nasi, yane dusia farzand, 
bakhshd hai, Hdbil ke iwaz merij kyunki Qdin ne use mdr 
ddld. Is farzand se Nnh paida hua jo tufan m€n bach 
gaya, aur jis ke khandan se Masih, jism ke mutabiq, 
nikla. 

26. Aur Set ko bhi ek beta paidd hud, jab us ki 
umr ek sau panch baras ki th), aur dunya ki paidaish 
ke bad 1-35 baras, aur us ne us kd ndm Anils rakhd, 
yane gamzada, bimar, dukhi ; qarib-ul-qiyas us bais 
se, ki un dinon men dindari bahut kam thi, aur admi- 
on ki halat nihayat kharab, aur Khuda ki badshahat 
bahut shikasta. Tab, jab bedini nihayat phail gai thi, 
nek log Yahowdh ke ndm par pukdrne lage, yane din 
kuchh barh gaya, aur kalisia ka bandobast aur tadbir 
muqarrar ho gai, admi na sirf poshide men, balki za- 
hiran Khuda ki parastish karte the. 



M. A. 4004.J PAiDAisH 6. I4d 



PXNCHW^N B^B 

Is bab men Adam se leke Nuh tak das pushten maz- 
kur hain, jin men kalisia mahfuz rahi. Un das bu- 
zurgon kC umr ki darazi nadirat se hai ; Hanuk jis ki 
umr sab se chhoti thi, tin sau painsath baras ka tha, 
Hur Matusalah, jis ki sab se ban umr thi, nau sau 
unhattar baras jiya. Is nasab-nama ka khass maqsad 
yih hai, ki us khandan ki tawarikh howe jis se Khuda 
ke wade taalluq rakhte the, aur jis se insan ka Najat- 
dihinda, yane aurat ki Nasi i mauud, paida hua. So 
malum hota hai, ki tufan se peshtar beshumar aur 
ashkhas aur khandan the jin ka yahan koi zikr ya pata 
nahin milta hai. l/par ke mazmun se (dekho 4 : 8 
ki tafsir) daryaft hua ki Habil ki maut ke waqt us ki 
umr ek sau bis ya pachis ki se kam na thi. So un ke 
siwa usi waqt bahut aur bashinde dunya men the, jin 
se Qain darta tha kahin aisa na ho ki apne bhai ki 
khunrezi ke sabab se mara jawe. Jab insan ki umr 
qarib bazar baras ke thi, to banisbat us ke ek sau bis 
tis kya cliiz hai ? Tufan ke waqt tak dunya ke bashin- 
de nihayat barh gae the, par haqiqat men malum na- 
hin ho sakta ki sabhon ka kitna shumar tha. Qarib 
uUfahm hai ki ilra aur hunar men tiifan se peshtar 
unhon ne bahut taraqqi ki. Jab admion ki umr aisi 
daraz thi, tin char sau baras tak barabar ilm men barh 
sakte the ; halanki ab aksar admi sirf barah ya bis ba- 
ras kuchh taraqqi kar sakte, tab jate rahte, aur dusri 
pusht un ke baqi kam men dakhil hoti hai. 

M m 



150 PAiDAisH 5 : 1—3. [M. A. 4004-3874. 

Bahut qadira riwayat men us agli ajib umrdarazi ke 
pate marqum hain. Misr, Yiinan, A.ram, Chin, aur 
Hindustan ki qadiin kitabon men us ka kucbh zikr 
milta hai. Chunanchi Manu kahta : 

'• Krita (yane sat jug) men sab log rog-rahit aur apne 
luatlab pakar char sau baras jite rahe ; Treta wagaire 
men sab ek ek sau baras kam jite rahe." 

1. Yih Adam kd tawallud-ndma hai, Adam aur us ki 
makhsus aulad ka ahwal, un ashkhas ka bayan jin se 
nasi i mauiid paid a hui. Jis din men Khudd ne Adam 
ko paidd kiyd, Khudd ki surat par us ne use bandy d, 
yane, pak, rast, beaib, begunah. 

2. Nar aur mdda unhen paidd kiyd, pahle Adam ko, 
bad us ke us ki ek pasli se us ki joru ko, aur unhen 
barakat di, barhne ki taqat aur khubion ki bharpuri 
bakhshi, aur un kd, nar aur made, un ki tamam jins 
ka, ndm Adam fyane zamini mittij, rakhd, jis din we 
paidd hue, 

3. Aur Adam ek sau tis baras tak zinda, jita, rahd, 
aur us ko ek beta us ki mushdbahat men, us ki manind, 
misl us ki surat ke, yane bargashtagi ke bad gunah se 
aluda, tabah, tabiat men kharab, aur gazab ka farzand, 
paidd hud, Aur us ne us kd ndm Set (jis ki mani mu- 
f/arrar hai) rakhd, kyunki wuh Habil ke iwaz meg, 
taki us se pak dindar aulad paida howe, muqarrar hua. 



M. A. 3769.] PAiDAisH 5: 5— 7- l^'l 

4. AuT Adam he sure dirty bad us ke ki Set us se 
paidd hud, dth sau haras the, aur us ko bete betidn, jiii 
ke nam Baibal men mazkur nahin hain, paidd hum. 

5. Aur Adam ke sdre din jin me© wuhjitd rahd, us ki 
umr, nau sau tis baras they so us ne apni bahut aulad de- 
khi, aur admion ke darmiyan bargashtagi ke bahut phal, 
aur jahan ki nihayat kharabi, aur yiin us ne apne asli 
gunah ki burai bakhiibi daryaft ki, aur apne ihtiyaj ke 
Najat-dihinde se waqif ho gaya, us par iman Idya, 
gunah ki lanat se bach gaya, aur tab us fatwa ke mu- 
vvafiq " Tii khak hai, aur khak meg mil jaega/' Lamak 
kl umr ke chhappanweu baras men, wuh mar gayd. 
Habil ki maut aur Qain ki bargashtagi ke bad 
^dam ki nasi ka shuru Set se tha. Zamin ko abad 
karne, aur ilm aur hunar ko bakhiibi daryaft karne ke 
liye tiifan se peshtar admion ki umr bahut daraz rahi. 
Jab Khuda ka kalam likha nahin gaya tha, wuh to is 
tarkib se admion ke darmiyan mahfuz aur malum raha : 
Jo Khuda ne ibtida men Adam par zahir kiya, us ne 
Haniik se bayan kiya, Haniik ne Lamak se, Lamak ne 
Niiii se, Nuh ne Sim se, aur Sim ne Abiraham se ba- 
tava. Agarchi un ke din bahut the, tau bhi sab ke 
sab mar gae. Maut sare adamzad ke waste muqarrar 
hai. 

6. Aur Set ek sau pdnch baras tak jitd rahdy aur us 
se Anus paidd hud. Anus ki mani kamzor hai, shayad 
Set ne, insan ki shikastahali ka khiyal karke, apne 
bete ka yih nam rakha. 

7. 8. Aur Sety bad us ke ki Anus us se paidd hud, 



152 PAiDAiSH 5: 9— 21. [M. A. 3679— 3317 . 

Anus ki paidaish ke bad, dth sau sat baras jiyd, 
4mr us se bete betidn paidd huin. Aur Set ki umr ke 
mre din nau sau bdrah baras the, tab wuh mar gayd, 

9, 10, 11. Aur Anus nauwe baras iak jitd rahd, 
aur us se Qindn paidd hud, Aur Anus, bad us ke ki 
Qindn us se paidd hud, dth sau pandrah baras jiyd ; 
aur us se bete betidn paidd huin. Aur Anus ke sdre 
din nau sau pdnch baras the ; aur wuh mar gayd, 

12, 13, 14. Aur Qindn sattar baras tak jitd rahd ; 
uur us se Mahlalel paidd hud, Aur Qindn, bad us ke 
ki Mahlalel us se paidd hud, dth sau chdlis bara^ jiyd ; 
mir us se bete betidn paidd huin, Aur Qindn ke sdre 
din nau sau das baras the ; aur wuh mar gayd, 

15, 16, 17. Aur Mahlalel painsath baras jitd rahd, 
€iur us se Ydrid paidd hud, Aur Mahlalel, bad us ke 
ki Ydrid us se paidd hud, dth sau tis baras jiyd ; aur 
us se bete betidn paidd huin, Aur Mahlalel ke sdre din 
dth saupanchdnwe baras the; aur wuh mar gayd, 

18, 19, 20. Aur Ydrid ek sau bdsath baras tak jitd 
rahd ; aur us se Hanuk paidd hud, jo Adaai ki satwiu 
nasi tha. Aur Ydrid, bad us ke ki Hanuk us se 
paidd hud, dth sau baras jiyd ; aur us se bete betidn 
paidd huin, Aur Ydrid ke sdre din nau sau bdsath 
baras the ; aur wuh mar gayd, 

21. Aur Hanuk painsath baras tak jitd rahd ; aur us 
se Matusalah (jis nam ki mani maut-o-tir hdi) paidd hud. 
Us ke nam men goya tufan ka ishara, ya us ki peshin- 
goi hai ; wuh mare, tab kuchh bhejdjdegd, yane tufan, 



M. A. 3317-3017.J PAiDAisH 5 : 22,-24. 153 

aur haqiqatan tiifan ke baras men Matusalah mar 
gaya. 

22, Aur Hanuk Khudd ke sdth chaltd thd (Sept. 
€V7jp€crT7]cre rm 6e^. "Allah ko razi kiya," Ibr. 11 1 5. 
Onqelos \\^i ^"^^XTi^ '7'^^vl Khudd ke khauf men 
chald) Khuda se, kafara i mauud ke taur par, mil gaya ; 
us se suhbat aur us ka bharosa rakhta, aur us ki itaat 
karta tha ; us ki chal pak, nek, durust, rast, aur ama- 
nat ke saHi thi ; bar bat aur kam men wuh Khuda ka 
julal zahir karne aur us ki razamandi karne ke liye 
koshish karta raha. Us ne waz bhi kahi, aur yih pe- 
shingoi ki, ** Dekh, Khudawand apne lakhon muqad- 
dasoa ke sath ata hai, taki sabhon par hukm kare aur 
unhen, jo un men se munafiq hain, un ki sari narasli 
ke kamon par, jo unhon ne kiye haiu, aur sari sakht 
baton par, jo munafiq gunahgaron ne us ke barkhilaf 
kahin hain, ilzam de," Yahudah, 14, 15. Khuda ke 
sath yun chalta tha bad us ke ki Matusalah us se paidd 
hud tin sau haras ; aur us se bete betidn paidd huin, 1 s 
se malum hota hai ki tanhai nekokari aur dindari ke 
waste zarur nahin hai, ki biyah, jo din ke mutabiq hai, 

izzatdar aur neki ka madadgar hai Hanuk i^dam 

ka hamasr 308 baras tha, aur apne bete Matusalah ka 
300 baras tak ; Set, Anus, Qinan, aur Mahalalel aur 
Yarid ka apni tamam umr tak, aur Xdam ki maut ke 
57 baras bad wuh naql i makan kar gaya, Nuh ki 
paidaish se peshtar 69 baras aur jahan ke S87 sal 
men. 

23, 24. Aur Hanuk ke sdre din tin sau painsath baras 
the, Aur Hanuk Khudd ke sdth, us ki marzi par, chal- 



\54 PAiDAiSH 6 : 22—24. [M. A. 3017. 

td thdy us se mila raha, us ki suhbat men tha, aur vmh 
na thd, nahin mila, gaib ho gaya, kyunki Khudd ne use 
apne pas bihisht men le liyd, taki wuh asmani firdaus 
men abad tak jita rahe. Onqelos ^\ '»'7.i^^ WD'^.'P 

'^^. ^5^ ^^^H '^ ^"^^ zahir nahin tha, aur Yahowah ne 
us ko bhi nahin mara.^' "Tman ke sabab se wuh naql i 
makan kar gaya, taki wuh maut ko na dekhe, aur wuh 
na mila, kyunki Khuda ne use naql i makan karwaya," 
Ibr. 11 ; 5. Wuh aur admion ke muwafiq nahin mua, 
balki rub badan samet Khuda ke pas li gai. Yun 
Khuda ne apni qadim kalisia ko qiyamat aur hamesha 
ki zindagi ka wada diya. lliyas Nabi bhi isi tarah 
upar liya gayd, aur maut ko nahin dekha. Masih ne 
maut ko dekha, aur us ko jit liya, aur yun qiyamat 
aur hayat i abadi Masihion ke waste muqarrar bain. 
We sab mubaddal honge, aur ruhani badanon se 
u^henge. Agarchi un ki sukunat ka khaki makan ujar 
jawe, to we ek imarat Khuda se pawenge ; wuh ek 
maskau hai, jo hathon se nahin bana, aur abadi hai, 
asman par hai. Dekho 1 Kar. 15: 44,51. 2 Kar. 
5: 1,2. 

Muhammad (Sura i Maryam 57,) Haniik, ya Idns, 
Ka yun zikr karta; 

" Aur mazkur kar kitab men Idris ka ; wuh tha sach- 



M. A. 2948. PAiDAisH 5 : 25—32. 166 

cha nabi. Aur utha liya ham ne us ko niche makaii 
par.'* Baizawi, us ki babat yih khabar deta hai : 

UisIau^Ij >^s-^-| ^1j?^ ♦iiilj ^IaJIj k6>. ^^ J;) ^Ij 

*^ Us ne pahle qalam se khatt likha, aur fikr kiya bich 
ilm i najum aur hisab ke." 

25, 26, 27. Aur Matusalah ek sau satdsi haras tak 
jitd rahd ; aur us se Lamak paidd hud, Aur MatU" 
salahy bad us ke ki Lamak us se paidd hud, sdt sau bydsi 
haras jiyd ; aur us se hete hetidn paidd huin, Aur 
Matiisalah ke sdre din, us ki sari umr, nau sau unhattar 
haras the ; aur agarchi us ki umr sab se, jo yahan maz- 
kur haiD, daraz thi, tau bhi, aur admion ke muwafiq, 
wuh mar gayd, 

28. 29. Aur Lamak ek sau hydsi haras tak jitd rahd, 
aur us se ek hetd paidd hud. Aur us ne, peshkhabri ke 
taur par, aur Khuda ki Ruh ki hidayat se, us kd nam Nuh 
(yane drdm) rakhd, yih kahtd hud, ki yih hamen drdm, 
tasalli, dilasa degd hamdre kdm, mashaqqat, se aur ha- 
mdre hdthon ki mihnat se, jo zamin se, ya us lanat ke 
bais se jo zamin par hiii, us zamin par jise Yahowdh 
n^ malun kiyd, jis par us ne lanat thahrai hai. 

30, 31. Aur Lamak, had us ke ki Nuh us se paidd hud, 
pdnch sau panchdnwe haras jiyd ; aur us se hete hetidn 
paidd huin, Aur Lamak ke sd7'e din sdt sau sathattar 
haras the ; aur wuh mar gayd, 

32. Aur Nuh pdnch sau haras kd hud; aur Nuh se 
Sim, Hdm aur Ydfit paidd hue, jin men se pahla Yafit, 
tab Sim, tab Ham paida hua. Sim pahla mazkur is 



IK 



PAiDAiSH 5 : 26 — 32, 



[M. A. 2948. 



bais se ki us ki aulad men wada pura hua, aur us se 
Masih, jism ke mutabiq, aya. 

Un das buzurgon ka nasab-n^ma jo tufan se pesh- 

TAR jfxE THE. 



Buzurgon ke 
Nam, 



JJmr jab 
betdpai- 
dd hiid. 



Beton ke Ndm. 



Bete pai- 
dd hue 
paiddish 
ke bad. 



Buzurgon 

ki tamdm 

Umr. 



1. Adam, 

2. Set, 

3. Anus, 

4. Qinan, 

5. Mahlalel, 

6. Yarid, 

7. Hanuk, 

8. Matusalah,.. 

9. Lamak, 

10 Nuh, 



130 

105 

90 

70 

65 

162 

65 

187 

182 

500 



Set, 

Anus, 

Qinan, . , . . 
Mahlalel, . . 

Yarid, 

Hanuk, 

Matusalah, 

Lamak, 

Nuh, 

Yafit, 



130 
235 
325 
395 
460 
622 
687 
875 
1056 
1556 



930 
912 
905 
910 
895. 
962 
365 
969 
777 
950 



Jab Nuh ki umr chba sau baras ki bui, paidaish ke 
bad 1656 baras, tufan aya. 

Is bisab se malum bota hai, ki Adam ne Lamak 
ko iiawin pusht men dekha, jis ki umr ke chhap- 
panwen baras men us ne, un buzurgon ke sab se 
pahle, apni jan ba haqq taslim ki. Ki Hanuk, Kdmn 
se satwan bokar, jitne din sal men bain, itne baras 
zamin par rahke, Adam ki maut ke bad yih bihisht 



M. A. 2468.] PAiDAistt 6. 16? 

nasib huadusrashakhs jab sat bUzurg, yaine Set, Anus, 
Mahalel, Yarid, Matusalah, aiir Laniak, us ke naql i 
makan kar jane ke gawah the. Phir, ki nan pahle 
buzurg tufan se peshtur, jo Nuh kf umr ke 600 baras 
men bhejd gaya, jahan se lie gae. Phir, ki Matusa- 
lah usi baras tak jita raha jis men tiifan aya, jis ka 
ishara us ke nam men bhl marqum hai. 



CHHATHWAN BA'B. 

Chhathe, satweg, aur athwen bab men tufan ka ba- 
yan marqum hai. Is bab ke pahle hisse men, 1 — 8, 
tufan ke sabab ka bayan milta hai. Adam ki aulad 
jitni barb gai itni ziyada kharab ho gai, balki mardan i 
Khuda ki aulad shahwat se maglub hokar, Adam ki 
kharab betion se mil gai ; Khuda ne saza ka irada 
kiya, par tauba karne ke liye kuchh arsa bakhsha, 1 — ■ 
3. Khilaf i din byah se admion ki badi yahan tak barb 
gaij ki un ke farzand Khuda ke mukhalif zabardast, 
mashhur aur namwar ho gae, 4. Insan ka dil mahz bura 
hai, is bais se Khuda, us ke idrak aur samajh ke mu- 
tabiq baton ka istimal karke, us ki halakat ka fatwa 
deta, aur Nuh ko bachane ka irada rakhta hai, 5 — 8. 

Nuh ki khass tawarikh, yane tufan ka bayan yun 

mazkur hai: Wuh sadiq, Khuda ke sath chahiewala 

tha, 9, 10; par sare aur admi aise bargashte the, ki un 

ki halakat zarur hui, 11 — 13. Khuda Nuh ko farmata 

ki sanaubar, ya saro ki ek bari kishti, jo bare sanduq ke 

muwafiq pani par bah jawe, banawe, 14, 15 ; jis men 

roshandan, aur janwaroQ ke amad o raft aur hawa ke 

N 



158 FAiDAiSH 6: 1,2. [M. A. 2468. 

ane ki jagah howen, 16 ; jis ke bhitar tufan ke vvaqt 
Niih aur us ke khandan, aur har jins ke janwar bach 
jawen, 17 — 21. Tmandar Nuh ilahi hidayat se Khuda 
ka tamam hukra baja laya, 22. 

1, 2. Tufan ka sabab insan k( khar^bl tW, aur is kha- 
rabi ke barhne ka khass sabab narawa byah tha. 
Dindar bedinon se mil gae, neki badi se, aur rosh* 
ni tariki se ; aur yun din ru i zamin se aksar mit gaya. 
Aur aisd hied ki Jab J'dam aur us ki aulad, jo us ki 
kharab halat men paida hui, aur bargashta ho rahi ba- 
yan i mazkur i bala ke mutabiq, ru i zamin par bahut 
hone lagi, jab bahut bargashte bani Kda,m dunya men 
paida hue aur phail gae, aur betidn un ke liyepaidd 
hum, khususan Qain ki aulad ke liye, jis men joruon ki 
kasrat ka shurii hua : Tab Khudd ke farzand, haqfqi 
Khuda-parast, jo us ke qanun ke mutabiq us ki thik 
ibadat karte the, jin par us ka nam rakha gaya, aur jo 
us ki kalisia men dakhil hue, khususan Set ki aulad, 
we bhi Qain ki aulad ke Bath gumiah ho gae. Khuda 
ke beton ne bargashte Adam ki bargashta betion ko de» 
khd ki we khubsurat ham, par Khuda ki surat un ke dil 
se mahv ho gai thi, aur we sirf Adam ki betian aur 
dunya ki talib aur " admi ke taur par chalti thin, 
1 Kar. 3 : 13. Khuda ki badshahat ke logon ne, jo 
us ke nam se kahlae jate the, un bargashte dunyawi 
auraton ko dekha, aur un ki bahiri khubsurati se phaQs 
gae, un par bad nazar ki, aur unhon ne opne waste jO' 
rudn Un un sabhon men sj jinhen unhon ne chun Ihjd, jo 
chahte the, jise pasand aio shadi ki; we bhi shahwatf 
ho gae. A(jl aur dfn ko ci;horkar jism ki shahwat ke 



M. A. 2468.] PAiDAisH 6: 3. 159 

mutabiq un ki dial ho gai. Byah, agar Khuda ki 
marzi ke muwafiq kiya jawe, nihayat barl barkaton 
ka chashma hai, par agar us ke kalam aur hukm ke 
barkhilaf howe^ to lakalaai burai us se sadir hot! hai. 
Yun tufan se peshtar tha, yun hi bar zamane men us 
waqt se leke ab tak hota aya hai. Pulus Hawarf is ki 
babat yun kahte : ^' Beimano^ ke sath barabar hoke ek 
jae men mat jute jao : ki rasti aur narasti men kaun 
si sharakat hai ? aur roshni tariki se kaun sa mel hai ? 
aur Maslh ko Bilyaal (mahz badi) ke sath kaun si 
hamawazi hai ? aur imandar ka beiman ke sath kya 
hi&sa hai ? aur Khuda ki haikal ko buton se kaun si 
muwafaqat hai ?" 2 Kar. 6: 14—16. 

3. Hakim ul dlamin ne asman se bani ^dam par ni* 
gah ki, aur un ki badi ke intiqam ka irada kiya. Aur 
Yahowdh ne, yih kharabi dekhke, kahd, irada kiya, ki 
^ Men Ruh Adam ke bargashte jins men td abad in- 
^a/'aur asar na karegi, nabion ke waz ki marifat se ad- 
itoion ke darmiyan jhagra na karegi, aur un ke andaruni 
tamiz par bhi asar na karegi.' Khuda ki Ruh Masih 
ki Ruh bhi thi, jis ne Nuh ke aiyaai me^ jake un mu- 
nafiq ruhon ko, jo ab jahannam ke qaid men hain, waz 
kaha, IPat. 3: 19. Na sirf Nuh, balki aur sadiq 
shakhs sadaqat ka waz kahte the. Chunanchi " Ha- 
nuk ne, jo Adam ki satwin pusht tha, peshingoi ki, 
ki Dekh Khudawand apne lakhon muqaddason ke sath 
ata hai, taki sabhon par hukm kare, aur unhen, jo 
un men se munafiq hain, un ki sari narasti ke kamoo 
par, jo unhon ne kie hain, aur un sari sakht baton par, 
jo munafiq gunahgaron ne us ke barkhilaf kahin haig, 



160 PAipAisH 6: 3. [M. A. 2468. 

ilzam de/* Yahudah ka khatt, 15. Khuda ki Ruh, na 
sirf nabion ki roarifat burai ke barkhilaf gawahi deti 
rahf, balki insan ki tamiz par tasir karti thi. Unhon 
ne Ruh ka muqabala kiya, aur us ko bujhaya, aur 
Khuda ne kaha ki Main yih jhagra un ki badi ki babat 
wi ki gumrdhi ke bdis se hamesha lia karta rahunga. 
Onqelos is ki sharh yun karta: ^'I'm b'^^iP^'^ ^ ' 
ti>y^ '^tili? n'^lJl i^lD'^la " Yih bad nasi abad tak 

T-; - - t|t: I • •• t t • 

mere samhne na rahegi.'^ 

"There is a time, and justice marks the date. 

For long-forbearing Clemency to wait j 

That hour elapsed, th' incurable revolt 

Is punished, and down comes the thunderbolt." — Cowpef. 

Magar hai, ek zamana aur insaf, 
Batata hai, jo tai-ikh is liye saf, 
Ki hai has derpa bardasht o rahmat, 
Kare hai, intizar i benihayat : 
Guzar jis dam ki jati hai, wuh saat, 
To ati ladawa asi ki shamat; 
Saza ko pahunchta hai, tab wuh jaldi, 
Aur us par girti hai, lipar se bijli. 

' Wuh to bashar hai, nafsani log, aur un men Ruh nahin 
hai, apni hirs ke muwafiq chalte hain. We to jis- 
mani hain, aur gunahon ki khwahisben un men aisi ta- 
sir kartin, ki maut ka phal lati hain.' Jo jism ki taraf 
mansiib hain, so Khuda ko razi nahiQ kar sakte. Jo 
jism se paida hua hai so jism hai, aur jism ke kam ye 
hi hain : zina, haramkari, napaki, shahwat, butparasti, 



M. A. 2468.] PAIDAISH 6: 6. 163 

makhluq, jis ke banane ki babat Pak Taslis ne goya 
apas meij salah ki, aisa bilkull bigar gaya, us ne irada 
kiya ki apni nazar se use phenk de. Us ki bateo ad- 
mioD ke muhaware aur un ki samajh ke mutabiq hain. 
Aur Yahowdh pachtdyd ki us ne zamin par Adam 
ke jins ko paidd kiyd thd, aur is sabab se us ke dil men 
ranj dyd, wuh dilgir hua, kyu^ki tamam bani Adam 
bigar gae the. Haqiqat men " wuh na jhuth bolta, 
na pasheman hota ; kyunki wuh insan nahin, ki pach- 
tawe," 1 Sam. 15: 29. Wuh Riih hai, na jism ; 
aur us meo tabdil, aur saya, jo zawal se hota hai, na- 
hin. Us ki tabdil aur taqdir kabhi nahi© badalti haia. 
Wuh hargiz na pachtata, na ranjida, na dilgir hota 
hai. Par us ka kalam admion ki boli men likha hai, 
aur aisi baton men mundaraj hai jo insan ki samajh 
raeo a sakti hain. Chunanchi Khuda ke dil, aur bazu, 
aur hath, aur ankhon ka zikr milta; jis ki mani yih 
hai, ki Khuda ais« kam karta jo insan faqat aise 
aziion ke wasile se karta hai ; yane pyar, aur zor, aur 
nazar karta hai. Jab Khuda apne logon ko fazl se 
phira deta, un se khush aur masrur hota hai, Yas. 65 : 
i9; phir jab we us se bargashte ho jate, wuh un se 
nakhush, dilgir, ranjida hota, aur pachtata hai. Is ka 
matlab yih hai : ki us ki zahiri tadbiren, jo un ki 
taraf hoti hain, kuchh tabdil hoti, halapki us ki khas- 
iat aur mahiyat betabdil rahti hain. Chunanchi jab 
Saul Khuda ke hukm se tal gaya tha, us ne kaha ki 
** Main Saul ko badshah karke malul hua, kyugki wuh 
meri farmanbardari se bargashta hua, aur us ne mere 
hukmon par amal na kiya," 1 Sam. 15: 10. ^ Main 
us ki taraf dusri tadbir karunga, barakat ke iwaz men 



164 PAiDAisH 6: 7, 8. [M. A.2468. 

us par saza aur lanat deunga.' Jab insan pachtata to 
us ka irada badal jata ; jab Khuda pachtat^, us ka 
azali, haqiqi irada ekhf rahta, par zahiri tadbfr ki tab- 
dil ka irada zahir karta hai. Yun is ayat meo Khuda 
kahta, ' Insan kf kharabi ke bais se un kf taraf meri 
ddsn tadbir ka irada ab zahir ho jaega/ 

7. AuT Yahowdh ne kahd, irada kiya, ki Main Adam, 
yane insan kojise main nepaidd kiydj jf dam, insan ^e 
leke haiwdn tak, kire makore tak, aur dsmdn ke parinde 
takj ru i zamin par se mitd dalungd ; kyunki un ki bar- 
gashtagi ke sabab se we bilkull nafrati ho gae, aur 
main pachtdtd Mn ki unhen bandyd, aur unhen apne 
dekhne se dur karunga. Haiwan insan ke liye banae 
gae ; jab wuh bargashta ho gaya, zamin us ke sabab 
se lanati hui, aur zamin ke sare jandar batalat aur ha- 
lakat ke mahkiim ho gae, aur us ki saza men sharik, 
Rum. 8 : 20. We us ke waste banae gae, jab wuh 
halak ho jata, un se kuchh kam nahin. Insan ka 
gunah na sirf apne par, balki un par bhi halakat lata 
hai. Yun jab iikan ne gunah kiya us ke bete aur us 
ki betiao, aur us ke bail aur gadhe aur bher aur us ka 
^hima aur us ka tamam asbab patthar se mara aur ag 
se jalaya gaya, Yasua, 7 ^ 24. 

8. Par Nuh ne Yahowdh ki dnkhon, us ke huzur mertf 
fazl aur rahmat pdi, Khuda ne us par mihrbani ki nazr 
ki, aur uska dil Khuda ki taraf phiraya gaya. Us sab 
Be kharab zamane men, jab tamam $lam bargashta ho 
gaya tha, ek imandar Khuda-tars admi tha, jo sabhon ke 
samhne, balki that^hebaz dlara ke samhne, haqiqi din 
par gawahi deta raha. I^huda ne us ko rahmat di, aur 



M. A. 2468.] PAIDAI8H 6; 4. 161 

jadugarf, dushmanfag, jhagre, tundian, gazab, takra- 
ren, judafan, bidaten, hasad, qati, mastfa©, aur shor o 
sharr, aur jo kam ki un ki manind hain, Onqelos : 
fi^^^^^'^la li''ni:ii:P'\ i^'iq^, )^^'^^ ^^We jism hain, 
aur un ke kam bure hain/* Par us ke din tauba 
karne ke liye ek sau Ms haras aur honge peshtar us se 
ki intiqara awe. Itne waqt ki Khuda ke sabr ne muhlat 
di, jab Nuh kishti taiyar karta aur waz kaiita raha. 
Kliuda is liye muhlat deta hai, ki kisu ki halakat nahin 
chahta, balki chahta hai, ki sab tauba karen. Onqelos: 

"Ek arsa ek sau bis barason ka un ko diya jaega agar 
tauba karen,'* 

4. Agarchi aksar admi bargashte aur kharab ho gae 
the, tau bhi us zamane men Allah se sakht bagawat, 
aur insan ki taraf zulm, aur burai karne ke waste bare 
jawan-mard aur pahlawan the. Awr unhin dinon men 
tufan se peshtar we mashhur pahlawan aur khass 
bargashte admi the, jo Khuda aur haqiqi din se bar- 
gashte hue ; jo zulm aur sakhti aur har tarah ke 
nuqsan se admion ko gira dete the ; jo nahaqq zabar- 
dasti aur shahwat aur sari kharabi men pahlawan the ; 
jo goya zamin se, yane tale se paida hiie, aur jin ka 
mizaj aur dil pasti ki taraf mail ho raha. Jur us ke 
bad bhi ki Khuda ke bet , sachche din ke pairau, Adam 
ki betion, hammisl i A^dam bargashte auraton, ke pas 
gaey to aise byahon ke phal nihayat bure the, un mile 
jule walidain se bete paidd hue jo na bapon, " Khuda 

ke betoo" ki neki par, balki un ki maon, " i^dara ki 
N n 



162 PAiDAisH 6 : b, 6. [M. A. 2468. 

betion" ki badi ke mutabiq chalte the, aur yun we 
namwar badi ke pablawan barhte rahe. Un ki aulad 
weM we mashhur jahhdr hain, jo un ke zulm aur na- 
baqq zabardasti aur aur tarah ke bad amal ke bais se 
pichhle zamanoo men malum ho rahe. jo qadim se aise 
namwar ddmi hain, 

5. Jvhuda ne un ki halakat ko halke sabab se mu- 
qarrar nahin kiya ; bari der se Hamadan aur Arif-ul- 
qulub un ki kharabi se bakhubi waqif tha. Aur Khu- 
da ne dekhd ki bani Adam ki badi zaminpar bari aur 
nihayal phail gai hai^ ki bare admi bad, aur un ki badi 
ke sabab se namwar hain, ki jin ki khaslat sab se zalil 
hai so sab se baland hain. Aur is badi ka chashma 
bhi Kimda ne dekha, ki us ke dil ke muhdsabon kd har 
tasauwar, us ke dil ke tamam khiyal aur matlab, roz 
ba roz aur qadim se sirf bad hi hote hain, ki insan sirf 
badi ki taraf mail hota hai. Insan sirf zahiri surat 
par nigah kar sakta, aur bahar se malum th^ ki ad- 
mion ki badi bahut bari hai. Par Allah ne us badi 
ka kharab sota, karvvi jar dekha, yane ki dil se bure 
khiyal, khun, zinakari, haramkari, chori, jhuthi gawa- 
iii, kufr nikalte hain, aur ki shahwat hamila hokar 
gunah ko janti hai. Dekho Zab. 5 : 9. 14 : 3. Rum. 
3: 12. Unhon ne na sirf gaflat ya bhul-chuk se gu- 
nah kiya, balki un ke dil ka tamam aur khass matlab 
sirf bura tha. Khuda ne, jis ke insaf men kuchh 
galati ya saho hargiz nahin ho sakta, insan ki khaslat 
:tur chal ki babat yihi faisala kiya. 

6. Khuda ne na sirf insan ki badi ko dekha, balki 
us se nafrat bhi rakhi. Jab us ne dekha ki wuh khub 



[M. A. 2468. PAiDAisH 6: 9— 11. 16^, 

us ka dil Khuda ki taraf mail ho raha. Khuda ne us 
ko sare aur admio^ se ziyada izzat di. 

9. Yahan se age tufan kd khass bayan milta. Us 
bayan se pahle Nuh kinekika zikr milta, jis ke basa- 
bab wuh tufan se bach gaya. Ye Nuh kd ahwdl, us ki 
tawarikh hain, us ke iman aur khandan ka bayan. 
Nuh apne kharab zamdnon ke admion ke bich men, jin 
ke darmiyan wuh jita tha, iman se sddiq, aur us sada* 
qat ka, jo iman se milta hai, waris (Ibr. 11 : 7), «^^ 
kdmilj sada, sidha thd, chal men durust, aur Khuda ke 
sare hukmon ki taraf mail. Agarchi us ka dil asli gu- 
jiah se bilkuU mubarra na hua, taubhi wuh nit koshish 
karta raha, ki Khuda ki shariat ke mutabiq howe. Nuh^ 
Haniik ki manind, Khuda ke sdth chaltd thd, us se mil- 
ta, apni sari rahon men us ka iqrar karta, us se suhbat 
rakhta, aur sadaqat ka waz kahta tha (2 Pat. 2 : 5)» 
Dekho 5 : 22 ki tafsir. 

10. Aur Nuh ko iin bete Sim, Hdm, aur Ydfit paidd 
hue ; jin men se Yafit pahlautha, Sim dusra, aur Ham 
tisra tha, 9: 24, 10: 21. Khuda ne Sim ko us ke 
bhaion men se barguzida kiya, aur us ko ziyada izzat 
bakhshi (9 : 26, 27) ; is bais se us ka nam pahla maz- 
kur hai. 

11. Aur Khuda ke sdmhne, yane zahiran us ke hu- 
zur men, bekhauf aur beparvva us ki nazr men, aur us 
ki shariat aur ibadat ki nisbat men, zamin butpa- 
rasti, badchali, aur badma^shi ke bais bigar gai thi ; 
Nuh ko chhor zamin ke sare bashinde bilkuil kharab 
ho gae the, aur zamin zulm aur lut aur zabardasti aur 
tamam beinsafi^e bhari thi, Sare admi na sirf Khudd 



166 PAiDAiSH 6: 12—14. [M. A. 2468. 

aur din kf nisbat beiman, balki apas ke byauhar meo 
bhi zalim aur beinsaf the. Ghar ghar se us ka shuru 
hokar yih zulm aur jaur o jafa sare shahr aur mulk, 
aur majlis aur kalisia men phail gaya, aur koi shakhs 
us se azad na raha. 

12. Aur Khudd ne, jo hamesha hazir o nazir hai, 
khass taur se zamin par nazar hi, aur dekh ! wuh 
bigar gai thi ; kyunki sdre bashar, sare fani aur bar- 
gashte admloQ ne apni tariq^ iman aur din, chal aur 
kam ko zamin par bigdra thd. Unhon ne ^huda se 
kaha, Ham se dur ho. 

13. Is tamam kharabi ke darmiyan Nub sadiq raha. 
Ab us ki taraf Khuda apni ulfat barhata, aur us se 
ham-kalam hokar apna irada tufaa ki babat zahir kar- 
ta hai. Aur Khudd ne Nuh se, mahabbat ke taur par 
us ke bachane ke waste, kahdj ki Sab bashar, tere siwa 
sare admion K ajal mere sdmhne a pahunchi hai, un 
ki halakat ka waqt ab nazdik hai j kyunki un ke sdmh* 
ne, un ke sabab se zamin zulm se bhar gai; aur dekh 
main unhen, un ki miras, yane ru i zamin ke sdth, jo un 
ki kharabi se aluda ho gai, thore arse men haldk kartd 
hurt, 

14. Tu apni hifazat ke waste anewale gazab men 
gofar, yane saro ya shamshad, bari mazbut lakri, ya 
kisi raqam ki raldar lakri se, jo pani men hifazat ke liye 
ral ke sabab khiib band rahegi, ek kishti, bara chaukona 
sanduq, band; us kishti men ghonsle, yane kothrian, in- 
san, haiwan, aur parindoo ke liye bare chhote makan, 
tu band : aur use bhitar aur bdhar rdl se pot le, taki pani 
na niche se aur na upar se us ke bhitar awe ; us ke 



M. A. 2468.] FAiDAisH 6 : 15, 16. 167 

bahar aur bhitar naftah ki khiib poshish laga. Yahan 
ka Ibri lafz ^£)5( jo hai, so ^£)5 kf manind jo kafdre 
ka masdar hai, yane gunahon ka dhapna, ki Khuda 
un se chashmposhi kare. 

15. Aur yih t?ixt\h h<i\ jis se iu use bandwegd: tin 
sau hdth us kishti ki lambdi, pachds hdth us ki chaurdi, 
aur tis hdth us ki unchdi, Insan ke badan ke muwa- 
fiq us sanduq ki lambai banisbat us ki chaurai ke chha 
guna thi, aur us ki larobai banisbat us ki unchai ke das 
guna. Is surat se malum hota hai ki chalnewale ja- 
haz ke muwafiq wuh kishti nahfn banai gai, faqat pa* 
111 . par thaharne ke liye. 

16. Roshanddn, khvvah ek khwah ziyada, khirkioij 
ka bandobast taki roshni bahar se awe, tu us kishti ke 
liye bandwegd, Qarib i fahm yih koi tadbir thi ki 
roshni upar ke jharokhon se, jo kisi shaffaf se, jo ab 
malum nahin hai, ban gae, kishti ke bhitar awe. Aur 
ek hdth tak tu usCj yane kishti ko, i^par se tamdm kare- 
gd, us ke chhappar ki chaurai upar hath bhar hogl; 
aur kishti ki kui khuli huijagah jin men darwaze rakhe 
jawen, janwaron ke amad o raft ke liye, aur hawa ke 
bhitar ane ke waste, iu us ki ek taraf rakhegd. Ni» 
che ke, dusre aur tisre tabqe ki, kothrian tu us men 
bandwegd. Us tamam kishti me(j harjagah, balki hSth 
bhar ki, rahne ke liye darkar thi. Qarib i fahm sab 
se bare janwar niche ke tabqe men, aur parinde upar ke 
tabqe men rahe. Bayan i mazkiir se malum hota hai 
ki yih kishti aisi bari thi, ki bar raqara ke janwar, un ki 
khurak samet, sal bhar ke liye us men sama sake. 
Charpaeon ke asli raqam do sau ya arhai sau hain ; so 



168 PAiDAisH 6 : 17, 81. [M. A. 2468. 

sab janwaron ke Hye aise bare makan, goya bahnewale 
jahan, meo, jo banisbat Angrez ke sab se bare jahazon 
ke tin guna bara tha, khub gunjaish mill. 

17. Ab sanjidagi se Khudd apne khatarnak irade ka 
bayan karta hai. Aur Main, dekh Main M, jo Qadir i 
miitlaq aur sab kuchh kar sakta, aur insaf bhi karta, 
zamin par pdni kci wuh sailab aur tufdn apni taraf, aur 
qudrat se lata hurt jo kabhi sunne men nahm aya, jo sari 
aur afaton se bara hai, aur jis ki manind hargiz koi 
dusra na hoga ; tdki sdi^e bashar, bar ek jism ho jis 
men haydt ki ruh, zindagi ka dam, hai dsmdn ke niche 
se mifd ddlun aur ru i zamin ko phir saf karun : sab jo 
zamia par hai mar jdegdf Siuv un ke kbarab makano© 
ke dag mit jaenge. 

18. IJhuda apne bande ki khatirjamai ke waste wa- 
da karta ki aise khatarnak hadise ke darmiyan us ko 
na chhorega, aur jo us par farz tha use baja lane ke 
liye madad dega. * Sare aur halak ho javvenge, Par 
Main tere sdth apnd qhdy fazl o nimat aur sari khub- 
ion ki wuh tadbir jo meri taraf se ati hai, qdim karun- 
gdy sab jis ka wada mai© karta bun amanat .aur wafa- 
dari ke sath tujh se pura karunga; aur tujh par mujhe 
manne ka farz hoga, tu kishti banakar us men a, tu 
a\r tere be(e aur ierijoru aur tere befon ki joriidn tere 
sdth ; mere wade ko iman se qabul karke, iman se 
bhi mere hukm ka farmanbardar ho,' Sirf iman se 
haqiqi farmanbardar! sadir hoti hai. " Tman se Niih 
ne un chizon ki babat, jo dekhne men hanoz na ain, 
mulham hoke khauf se kishti banai, taki apne khan- 
dan ko bach^we^ aur usi iman se us ne dunya ko muj« 



M. A. 2468.] PAiDAisH 6 : 19, 20. 169 

rim kiya, aur us sadaq;it ka, jo iman se miltihaij waris 
hua,'^ Ibr. 11:7. Wiih kishti Masih ki alamatthi; 
jin nafariiianbardaro;! ne us ko haqir jana so panl 
men halak ho gae, par iinan aur farniaubardarf se 
" thori se janen, yane ath admi, pani se lipar ake ba- 
chae gae. Aur us ki misl baptisma ham ko ab bacha- 
ta hai, wuh to badan ke mail ka chhurana iiahin, bal- 
ki itminan i nafs se Khuda ko jawab dena hai; aur 
ham ko tsi Masih ke uthne ke tufail se bachata hai/^ 
1 Pat. 3: 21. Jo us kishti men dakhil hue pani se 
bach gae, aur sab dub gae aur halak hue: "jo koi 
iman lawe, aur baptismaya jawe, najat pawega ; par 
jo iman na lavve, us par saza ka hukm hoga," Mark, 
\6: 16. 

19. Insan ke gunah ke sabab se zamin ke sare 
jandaron par halakat ka fatwa ho gaya, taubhi nek 
Niih ke sath thore bach gae. Aur sab jandaron se 
sab bashar se, do sab se, magar pak janwaron se ziyada, 
tu kishti men le jdegd, main un ki hidayat karungaki 
thik waqt par tere pas kishti meij jaen, tdki tu unhen 
apne sath jitd rakhe, ki we us muqarrar halakat se 
bach jakar tere sath kishti men goya nayi zindagi 
pawen ; nar aur mdda, jore jore, ive honge. Khuda 
na sirf insan ka balki haiwan ka bhi parwardigar hai, 
Zab. 36: 7- 

20. Khushk zamfn aur hawa ke bashindon, yane Pa- 
rindon men se un kijins ke muwdfiq, aur mawdshi, cha- 
rindon, m^n se un ki jins ke muwdfiq, aur zamin ke 
sdre rengnewdlon men se un ki jins ke muwdfiq, sab 
men se do tere pds meri hidayat se dwenge, tdki tu 

O 



170 PAIDAI8H 6 : 21, 22. [M. A. 2468. 

unhenjitd rakhe, Panion aur Saiuundar ke bdshindo:^ 
ka ana kishti men kuchh zarur na tha. 

21, Aur Tu apne aur un ke waste j sab ki parwarish 
ke liye yih tadbir kar, sab, bar tarah ki khurdk se, jo 
khdijdti, khane men ati hai le, aur bar ek bijdar sag pat 
men se jo khane ke waste diya gaya (I : 29) apne 
pds jama kar; aur wuh tere aur un ki parwarish aur 
zindagi ke liye khurdk hogi, 

22. Aur iman se Nuh ne kishti banai (Ibr. 11 : 7), 
aur Khuda ke hukm ke mutabiq kiyd ; sab ke muwdfiq 

jo Khudd ne use farmdyd waisd hi sab kuchh aur bar 
tarah se us ne kiyd, Tamam dlam kharab ho gayS, 
us ke sare parosi thatthebaz the ; un sab ke bich men 
wuh akela imandar aur farmanbardar raha ; aur der tak, 
balki ek sau bis haras tak musibat aur khauf aur tuh- 
mat aur thatthe ke bich meo wuh anewale gazab se, 
agarchi us ka ek nishan ya pata na diya gaya, bachne 
ke liye, aur apne khandan ko bachane ke waste, tai- 
yari karta raha. Us ke parosi khate pite aur byah 
karte aur byahe jate the, jab tak ki tufan aya. Par 
wuh Khuda ke kalam par iman laya ; un chizon ka, jo 
dekhne men na ain thin, Khuda ke kalani se us ko 
yaqin tha ; aur usi iman se us ne dunya ko mujrim 
kiya, aur us sadaqat ka, jo iman se milti hai, waris 
hua. Jab wuh waz kahta aur kishti taiyar karta tha 
admion ne use nadan thahraya, par akhir ko us ke 
im^n ki danai sabit ho gai. 

Is bab se narawa byah aur bad suhbat ki, kharab 
phal s4f malum hai, I — 4. 



M. A. 2348.] paidAish 7. 171 

Yahan bhf Kdam k( barpfashtagi aur insan ki asll 
badi ki taswir bakhiibi khinchi hai, 1 — 7. Haqiqi 
(mail ka zor khub zahir hai, ki Nuh is sari burai ke 
barkhilaf nek aur sadiq raha, 8, 9, 22. Shuru se ab 
tak, sab se kharab zamanon ke darmiyaii, Khuda kC 
kalisia dunya me© niahfiiz rahi hai, 8, 9. 

Har halat men Khudd imandaron ka hafiz lahta hai, 8 
— 18. Gunahgaron ki halakat, agarchi us ka koi pata 
zahir na howe, aur we der tak khushhal aur iqbalmand 
raheo, zarur akhir ko awegf, 17. Khuda ki hidayat se 
Nuh ne kishti apni salamati ke waste banai ; hamarl 
abadi salamati ke liye Khuda ne Masih, haqiqi Munji 
ko pesh kiya hai. Sab jo us se paiwast ho jate so 
hamesha salim rahenge. 



SATWAN BAB. 

Jaisa Khuda ne farmaya waisa iii Nuh baja laya, 
aur jab kishti taiyar hui Khuda ne Nuh ko farmaya, 
ki apne khandan aur bar raqam ke janwar samet, 
us men awe, 1 — 5 ; aur wuh apni iimr ke chha sau- 
wen baras men janwarog ke sath, hukm i bala ke 
mutabiq, kishti meij aya, 6 — 9. Wuh aur we sab 
bhitar ae, tab sat roz ke bad, jab Khuda ne kishti ko 
band kiya tha, upar se, zamin ke niche se, har tarah 
aur taraf se pani tamam rii i zamin par aya, chalis 
din rat upar se barasta raha, 10 — 16; kishti pani 
par u^hai gai, aur bahti phiri, 17, 18; sab se buland 
pahar ki cho^i ke lipar pani barh gaya^ 19, 20. Siwa 



172 PAIDAISH 7: I. [M. A. 2348. 

Null ke aur jo iis ke sath kishtl men the, khushki ke 
sare jandar, haiwan aur insan mar gae, iO — 23. Ag- 
archi chalis din ke bad barish band ho gai, taubhi pani 
derh sau din tak upar barhta raha, 24. 

1. Bahut der tak Nuh imandar aur farmanbardar 
raha tha ; sadaqat ka waz kahta tha, par malum nahin 
ki koi us ki khabar par iman laya ; us ke aksar qarib 
istihza karte rahe, aish ke talib aur use goya diwana 
jante the. Par intiqam ka muqarrar ^yaqt pahuncha. 
Am' intiqam ke muqarrar waqt par, jab kishti aur 
Nuh ki hifazat aur salamati ke waste sab taiyar hua, 
aur sari khurak us ke aur janwaron ke waste us meo 
rakhi gai^ tab Yahowdh ne Nuh se kahdy ki Tu apne sab 
khdnddn samet kishti men d, anewale gazab se, jo ab 
munafiqon ke ^lam par musallit hoga, meri himayat 
aur parwardigari men mahfuz rah. Bar bar jab Khu- 
da ne apni adahit gunahgaroo par bheji hai, us ne 
apne logon se kaha hai : '^ Ai meri qaum apni kothri 
men dakhil ho, aur apna darwaza band kar ; aur apne 
tain thori der chhipa, yahag tak ki gussa utar jae,'' 
Yasaiyah 26: 20. Jab mukafat badkaron par ati hai, 
tab wuh apne bandoo ki yad aur liifazat karta hai. 
Kishti agarchi taiyar hui, lekin bagair Khuda ke hukra 
Nuh us ke bhitar nahin gaya. Bihtar hai ki har bat 
men ham Khuda Id rahnumai ke mutabiq chalen, jab 
wuh apni parwardagari aur tadbiron men hamare qad- 
mou ke samhne chalta, aur apni sabil o tariq hame^ 
dikhata hai. Nuh aur munafiqon ke dhim men tafa- 
"wat hua is wajh se, ki az fazl i ilahi wuh imandar aur 
nekokar tha, kyunki main ne iujhi ko is zamdne ke mu- 



M. A. 2348.] PAiDAiflH 7 : 2—4. 173 

nafiq admfon men apne huzur men, apne samhne, haqiqat 
aur diydnat mcQ, im^ii se, na amal i shari^t se (Rum. 3 : 
20), sddiq, aur us sadaqat ka, jo iman se milti hai, 
warig (Ibr. 11: 7) dekhd, Khuda ke fazl se wuh 
iman laya, aur Khuda ne fazl se bhi us ke (man aur 
amal ko qabul kiya aur ajr diya. Yd^ wuh apne ban* 
doo ko fazl par fazl bakhshta hai. 

2. Khuda janwaron ki hifazat ke waste phir hukm 
deta hai. Sab pdk mawdshi, charpaya, men se, jo 
qurban ke liye mere hukm se makhsus kie gae, tii 
aur raqamon se ziyada, yane sdt sdt, nar auruski mdda, 
sarhe tin jore apne wdste le, taki qurban ke liye bahut 
howeu ; aur us mawdsht, charpaya, men se jo pdk, 
qurban ke liye mai^hsus nahin hai do, nar aur us ki 
mdda tu apne pas kishti men le. Is shumar ^ sat' 
men sabt se ishara hai^ kyuijki us se ' sat ' pak shu- 
mar ho gaya tha. Pak janwaron ke tin jore aur ek 
ziyada tufan se bach gae, taki bad tufan ke qurban 
ke liye kifayat howe. 

3. Asmdn ke parindon men se bhi ]o pak, yane qur- 
ban ke kam men awen, sdt sdt, tin jore barhne ke liye, 
aur ek qurban ke waste (8 : 20) ; par jo pak nahin, 
un men se, zamin ke janwaron ki tadbir i mazkur 
ke mutabiq, do do, nar aur us ki mdda apne pas kishti 
men le ; tdki tamdm ru i zamin par un ki nasljiti, ba- 
qi, rahe, 

4. Kyunki sdt din iak bdqi, ab se sat din ke bad, 
ya sttwen din par, Main hi, apni taraf se aur apni 
hi qudrat se, zamin par chdlis din aur chads rat — aur 

Oo 



174 .N~ : PAiDAiSH 7: 5, 6. [M. A. 2348. 

is Be yih shuDiar ^chalis' maphhur ho gaya, Musli 
aur Iliyah Nabi, aur Masili ne ^chalis' din rat roza 
rakhe, aur Ninawah ke logon ko tauba ke liye 
^ chalis ' din die gae, aur bani Israil « chalis ' baras 
bayaban men rahe — -pdni barsdtd hun, yane thori der 
men barsaunga ; aur har shai ko jo qaim, khard hota, 
jita ya chalta, sab jo zindagi se khara ho sakta, sab 
zinda maujudat ko, jise main ne bandyd, tamam 
Tu i zamin par se mitd ddlimgd, Ab faqat ek hafta 
Niih ke kishti par sawar hone, aur munafiqon ke 
tauba ke liye baqi hai. Ek sau bis baras se us ke 
parosi use kishti banate dekhte, aur us par hanste aur 
thattha karte rahe ; par ab waqt aya ; wuh, apne 
khandan samet, kishti men dakhil hota; us ke parosi 
goya kahte hain, * Bad ek hafte ke malum hoga ki us 
ke khiyalon ka kya hua, aur us ki nadaiii aur sada- 
wazi sabit ho jaegi, aur yun we usi satwen khatarnak 
roz tak khate pite aur shadmani karte rahe. Par 
sharir sab ke sab jald halak ho jate hain. 

5. Phir Musa, aur us ki marifat se Ruh i Quds, 
Niih ki farmanbardari ka zikr karta, ki Khuda ke 
hukm ki har bat men us ka iman qaim raha. Aur 
Null ne, sab ke mutdbiq jo Yahowdh ne v^e farmdyd, 
waisahi kiyd, jab us ke nafarmanbardar qarib khate, 
pite, byah karte aur byahe jate the, wuh apne khan- 
dan samet iman ke sath kishti par charha, aur hukm i 
bala ke mutabiq, janwarorj ko apne pas le liya. 

6. Aur na bu^hape ke bais se Nuh ka iman sust, ya 
us ka mizaj nadurust ho gaya, kyunki us ne yih sab 
kiya jab wuh cMa 5aM baras kd hud; tab wuh tiifdn 



M. A. 2348.] PAiDAisH 7: 7—11. -Iff 

hud, yane hone higa ; barAbi pdni taraam zamin par 
phail gaya. 

7. Aur Nuh (man se, aur us he bete, (mr us hi joru, 
aur us he beton kijorudn us he sdth, y^ne sab ke sab 
ath shakhs, us tufdn ke pdmon ke sdmhne se, taki us se 
bacheo, kishti men d gae, 

8, 9. Jis tarah ki sare jandar afrinish ke waqt 
^dam ke pas nam lene ke waste ae, usi tarab we ab 
apni khushi aur ilahf hidayat se Nuh ke pas kishti 
men hifazat ke liye ae. Fdk mawdsM men se, aur un 
chdrpdeon men sejopdk nahin hain, aur parindon men 
se, aur sab jo zamin par rengte hain, do do Nuh ke pas 
kishti ke pas de, nar aur us ki mdda, tab us men 
dakhil hue ; jaisd Khudd ne Nuh ko farmdyd thd, 

10. Aur jab we sab bhitar a gae the sdt din iak ka 
^rsa hud ; tab us tufdn ke pdni zamin par hue, satwe© 
din tufan ka shuru hua. 

11. Nuh ki umr ke chha sauwen baras ke shurii 
men — wuh ek baras kishti men raha, aur bad tufan 
ke 350 baras jita raha, aur us ki tamam umr 650 
baras the — dusre mahine men, us dusre mahine ke sat* 
rahwen din, yane us waqt ke sal ke hisab ke muwafiq, 
Kartik ki baiswin tarikh ko, kyunki un dinog men 
sal ka shurii ^svvina ki athwin tarikh se shurii hua, 
u^i din men, aur dunya ki paidaish ke bad J 656 baras, 
bare gahrdo ke panion ke sab sote, jo afrinish ke waqt 
zamin ke niche rakhe gae, phut nikle aur niche se, 
bare sauiundar se, pani phir zamin par aya, aur dsmdn 
ki khirkidn khul gain, pani upar se aise zor se ae, ki na 



176 PAiDAisH 7: 12—14. [M. A. 3679. 

rauzandar kbirkion se ae, jis tarah jab barasta malum 
hots, balki we hi rauzan sab kbul g&e, aur bhari sailab 
aur dhara men pani upar se zamin par para ; jaisa 
Hindustani men ham kahte, * tamam badal zor se phat 
pare.' Aise pani gire jo na us waqt se peshtar, aur 
na us ke bad kabhi malum hue. 

12, Aur wuh pani kijhari aise zor se Ubi tarah chd^ 
lis din rat, lipar ki mazkur dhamki ke muwafiq, za- 
nun par lagi rahi. Jab Khuda sarkash insan se jhag- 
ya karta sari makhluqat aur sare anasir upar, niche, 
ird-gird us ki adalat aur intiqam ke khidmatguzar 
aur hathyar fauran ban jate hain. Wuh jis ne yun 
zamin ko pani se halak kiya, ag se bhi use halak kar 
sakta aur halak karega. Is kura i zamin ke bhitar na 
sirf kura i ab tufan ke waste tha, balki kura i atash 
bhi hai, jis se jab Allah Ta^la farmawe anasir sokht 
hokar pighal jaenge, aur .'^amin un masniidt samet, jo 
us men hain, jalke ur jaegi, 2 Pat. 3 : 10 — 12. Mu- 
barak we jo naye asman aur nayi zamin ki, jis men 
rasti rahti hai, us ke wade ke muwafiq, iutizari karte 
hain, Kash ki ham sab koi bari koshish se Allah ke 
gazab ki andhi se Masih meo panah ki talash karen, 
to us ke gazab ke tufan men salim honge. Mahabbat 
ke sath wuh bar imandar se kahega, *^ Jab tu panion 
men guzar karega, to mai© tere sath hounga; aur jab 
tii nahron men hoga, to we tujhe na dubaengi ; jab 
tu ag ke darmiyan chalega, to tujhe anch na lagegi, 
aur shula tujhe na jalawega.^' 

13, 14. Musa, Rub ki hidayat se, phir saf bayan 
karta, ki sab ujuba kis tarah waqi hua, aur us ki babat 



M.A. 2348.J PAiDAisH 7: 15-17. 177 

kuchh shubha na raKe. Usi thik din men, yane ddsre 
raahine ki satrahwin tarikh ko, Nuh aur Sim aur Ham 
aur Ydfit Nith ke bete, aur Nuh kijoru, aur us he beton 
ki tinjorudn un ke sdth kishti men de ; we atli shakhs 
aur har jaiigli bare chhote jdnwar us kijins ke muwdfiq, 
aur har bare chhote gharele maivdshi ya charpaya us 
kijins ke muwdfiq, aur har rengnewdld jo zamin par 
rengtd hai us kijins ke muwdfiq, aur har bare chhote 
parinda ya urnewala us kijins ke muwdfiq, har par, yane 
har tarah kd murg., sab kuchh jo urta hai ; ye sab jangli 
janwar, mawashi, rengnewale aur urnevvale, jin ka 
bayan pahle bah men hua, kai har raqam meo se kish- 
ti men ae. 

15. Aur jab Ndh kishti men jata tha we bhi Khuda 
ki hidayat se do do, jore jore^ iamdm jism se,jis men 
zindagi kd dam hai, Nuh ke pds kishti ke pas de, aur 
us ke sath us me^ dakhil hue. 

16. Aur jo kishti men de so nar o mdda sdrejism se 
de, jaisd Khudd ne use farmdyd thd : aur Yahowdh ne 
kishti ko us ke upar band kiyd, har tarah se us ke upar 
panah rakhi, taki na pan! ke zor se, na bahar ke ad- 
raion ki zabardasti se, jab we use salim aur apne ko 
lachar dekhkar kishti par hainla aur liujiiin karne 
chahte the, wuh kuchh nuqsan pawe. A^^si*" ^^r i"" 
san ke zor o shor se Khuda charon taraf se Nuh ka 
Haaii aur Hafiz raha. Agarchi Nuh darwaza band 
karta, taubhi us se kuchh faida na hota, agar kishti us 
ke bashinde satnet Allah ke hath men har dam na rah- 
ti. Us ka azali Kalima Masih Miih ka Hami tha. 

17 Aur wuh tufdn aur sailab zamin par chdlis din 



178 PAiDAisH 7 : IS, 19. [M. A. 2348. 

rat girta rahd; awr isi tarah we pdni barh gae, maidin 
dhap gae, wadi bhar gafn, aur panion ne chalis din 
ke bad kishti ko uthd diyd, aur yiio kishii zamin par 
86 ufh gai aur pani ke upar bahne lagi. 

18. Pas pdni g.dlib ho gae, aur zamin par bashiddat 
barh gae ; aur kishti panion ke ru, sath, ke upar chaU 
tiy bahti, ihi. Yun Nuh Jt^huda ke gazab ke tiifan se, 
jis men sharir halak ho gae, bach gaya; bad is ke Ba- 
m Israel darya ke panion ke bich, jin men Misri dub 
gae, sahih o salim guzar gae. Nuh Masih ki maut 
mei) baptismaya gaya, y^ne us ki maut se najat paf; 
aur us ki misl baptisma ham ko ab bachata hai, wuh 
to badan ke mail ka chhurana nahin, Nuh to panion 
men nahin dub gaya, ya un men gota khaya, balki un 
se bach gaya, aur haq'qi baptisma dil ki safai, yane 
itminan i nafs se Khuda ko jawab dena hai, 1 Pat. 
3: 21. 

19. Aur we pdni zamin par nihdyat bashiddat ^ bahut 
ziyada bare zor se gdlib ho gae, un ke samhne se da- 
rakht, makan, haivvan, insan, sab ke sab halakat men 
maglub ho gae; that^hebaz pahlawan gunahgar us ka 
muqabala na kar sake, un sabhon par pani bashiddat 
bashiddat galib ho gae ; aur tamdm unche pahdrjo 
tamdm dsmdn ke tale hain, sari rui zamin ke sab baland 
pahar, tamam jahan ke bar mulk men, us tufan ke 
pani se dhap gae» 

" Down rush'd the rain 

Impetuous ; and eontmued, till the earth 
No more was seen ; the floating vessel swum 
Uplifted, and secure with beaked prow 



M. A. 2348. PAiDAiSH 6 : 20—22. 179 

Rode tilting o*er the waves ; all dwellings else 

Flood overwhelra'd, and them with all their pomp 

Deep under water roU'd ; sea cover'd sea, 

Sea without shore ; and in their palaces, 

Where luxury late reign' d, sea monsters whelp'd 

And stabled ; of mankind, so numerous late. 

All left in one small bottom swum embark'd." — Milton. 

20. Pandrah hath upar pdni g.dlib ho gae, aur pahdr 
4hap gae, sab ke sab dub gae. 

21. Aur tamdm bashar, bar tarab ka jisna^yo zamin 
par rengtd aur chalta hai, parinde aur charinde aur 
jangli^awz^ar, aur sdre kire makorejo zamin par bakaS' 
rai barhte 'dur Tvngte hain, mar gae; aur sdre ddmt. 
Koi na bach gaya, " tufan ne ake sabhoQ ko halak 
kiya," Liika 1/ : 27. " Barb un ki neo baha le gai/' 
Aiyub, 22: 16. 

22. Sab jin ke nathnon men zindagi kd dam thd, sab 
men se jo khushki par the mar gae; par tari aur sa- 
mundar ke bashinde j)te rahe. Hindustan ki shimali 
taraf Nepal men ek pahar bai, jis ki uncbai qarib unis 
bazar bath, yane tin kos bai. Tufan ke pani, jin 
men sab se unche pabar dub gae, derb sau din tak 
barhte rahe. Pandrab bath pani pabaro^j ke upar 
barha ; taki derb sau dia ke arse men itna barb jawe, 
zariir ki roz roz sawa sau batb se ziyada barbta rabe. 
So insan ya baiwan ke bacbao ke liye aisi bafb se kya 
ummed ? Agar pabar ke upar bbagne cbaben to pani 
uu ke pichhe bare zor se barbta daura ata, aur cbalis 
din rat tak bbi badal ki taraf se dbara aur nabr men 
girta raha. Sare linche makan jald bab gae, aur na 



180 PAiDAisH 6 : 23, 24. [M. A. 2348. 

tile na paharoQ se kuchh madad mil saki. So khushkl 
ke jandar sab ke sab mar gae. 

23. Aur Yahowah ne tufan ke waslle se sab jo zin- 
dagi se khardf qaim hota tha, sari zinda maiijudat ko 

jo ru i zamin par till, insdnse leke mawdshi ya cha- 
rinde tak, rengnewdle ya kire niakore tak, aur dsmdn 
ke parlnde tak mitd diyd, aur we zamin se mit gae ; 
faqat Nuh aur jo us ke sdth kishti men the bach rahe, 
jab ki zamin aur asman, aur haivvan aur insan aur 
tamatn ^lam bahar sbor karte tbe. Wuh to iman 
se kamil arana aur salamati men rahta. Jab us ke 
muttasil bazar gir jate, aur das bazar us ke dahne, 
wuh musibat us se nazdik na bui. Faqat apni ankh- 
on se us ne sbanron ki saza dekbi. Jab dlam ag se 
bbasam bo jaega, tab jo Masib, salamati ki baqiqi 
kishti men bain, so badkaron ki afat se bach rabenge. 

24. Aur we pdm derh sau diuj yane panch mabiiie, 
tak zamin par g.dlib hole, upar barbte rahe, pesbtar 
us se ki gbatne ka shurii kiya. Sare jandar to thore 
din men, ya ziyada karke ek mabine men, mar gae ; 
par jab pani aisi der tak barbte rabe, Ailab ka bara 
pak gazab gunah ke barkbilaf malum bo gaya. Yun 
zamin ne bbi insan ki badkari ke bojb se goya aram 
paya, a\ir un ki napaki ka dag bakhdbi mit gaya. 
Isi tarab Khuda ne bbi Nub ke iman aur us ke sabr 
ka imtiban kiya. 

Is sab se malum bota hai, ki gunah ki burai kaisi 
bari. Kiiuda se bargasbta bona nihayat bura aur 
karwa hai. Jite Kbuda ke bathon men giriftari bai- 



M. A. 2348.] PAiDAisH 8. 181 

batnak hai. Yahowah gaiyiir Khuda hai, aur apne 
dushmanon se intiqam leta, aur apne dushmanon ke 
liye qahr ko rakli chhorta hai. Yahowah gusse men 
dhima, aur qiiwat men buzuri; hai^ aur gunahgaron ko 
begunah nahig thahrawega ; Yahowah ki rah andhi 
aur tiifan men hai. Us ke qahr ke age kaun khara ho 
sakta hai ? Aur us ke gusse ki garmi men kaun thahar- 
ta hai ? Tangi ke din wuh ek panah hai ; wuh apne 
mutawakkilon ko pahchanta hai. Lekin shariron ke 
maqam ko bari sailabi se nest nabud karega, aur ta- 
riki us ke dushmanon ko ragedegi. Gunahgaron ka 
gunah, bina tauba, beshakk un ki halakat ka sabab 
hoga. 

Mubarak we jo Masih ke gharane men hain, jo us 
ke sath salamati ki Kishti men rahte hain. Bina khauf 
we us ke dusri bar ane ke muntazir rah sakte, jab ag ka 
tufan zamin ko bhasam kar dega. Ai Parhnewale, 
munasib hai ki Ham aur tum Masih se milke, Allah 
ke gazab ki ag se bachen. 



XTHWAN BAB. 

Bab i mazkur ki akhiri ayat se malum hota hai ki 
Nuh aur us ka khandan, jab tamam jahan ke hazar 
hazar bashinde gahre pani men dub gae, kishti men 
pani ke upar akele rah gae the. Par wuh aisi khatar- 
nak halat men dilgir na tha, Hakim ul alamin us ka 
hafiz raha; jis tarah ki bap bete ki khabardari karta, 
aisi mahabbat se Khuda ne Nuh ki yad rakhi, aur pa- 



182 PAiDAiSH 8: 1. [M. A. 2348. 

ni ko roka, ki ziyada iia barh jawe, 1. Jab p^n( upar 
se chalis din ke bad band ho gaya, aur derh sau din, 
vane panch niahine ke bad niche se ruka raha, to jald 
kam ho gaya, 2, 3 j aur satweij mahine ki satrahwin 
tarikh ko kishti Ararat kei ek unche pahar par tik gai, 4. 
Pani yun kam bote lahe, ki us ke bad arhai mahine se 
kara, yane daswen mahine ki pahli tarikh ko, paharon 
ki chotian nazar ain, 5. Bad chalis din ke us ne, pa* 
111 ke hal ko daryaft karne ke waste, ek kauwe ko ura 
diya, jo us ke pas phir nahin aya ; tab ek kabutri ko, 
10, pahli bar tikne ki jagah na pake, phir ai ; par diisri 
bar zaitun ki tazi patti lai, jis se pani ka hal daryaft 
hua ; aur tisri bar jab bheji gai, phir us ke pas na ai, 
jis se pani ka hal ziyada malum ho gaya, 6 — 12. Nuh 
ek baras kishti men raha tha, jab zamin rahne ke mu- 
wafiq siikh gai thi, 13, 14; tab Kliuda ne use farmaya, 
ki apne khandan aur sare janwar samet kishti se nikal 
awe, aur ki sab zamin par phir barh jawen, 15 — 17 . 
Nuh aur we sab, Khuda ke hukm ke mutabiq, nikal ae, 
18, 19. Tab Nuh ne shukrguzari ka qurban charhaya, 
20 ; Khuda ne use qabul kiya, aur wada kiya, ki aisi 
halakat zamin par phir na bhejega, 21, 22. 

1. Ab tamam ^lam halak ho gaya tha, aur pancli 
mahine se Nuh jahaz men band raha tha. Insani 
fahm aur nazr ke andaz ke mutabiq us ke liye kuchh 
chara baqi na raha, par jab us ki tangi sab se haibat- 
nak ho gai, Khuda ne us ko kushadagi bakhshf. Aur 
Hamadan Khuda ne khass mahabbat se A w/t ki ydd 
rakhiy aur us ki khabardari ki. Wuh jis ne use kishti 
men band kiya us ki rakhwali, aur use nikalne ke 



M. A. 2348.] paidAish 8: 2. 183 

waste ata hai. rmandaron ka Hafiz kisi halat men 
hargiz unhen faramosh nahin karta. Na sirf Null ki, 
balki us ke waste sab ki kliabardan, jo us ke syth the, 
Khuda ne ki, — aur sab ]\.iug\\ jdnwaron aur sab gharele 
chdrpdyon aur pari n don aur kire uiakoron ki^ jo us ke 
sdth kiMi men the, Khnda ue yad raklii. Har dam 
wuh tamam maujudat aur waqiat se bakliiibi waqif 
rahta hai ; ek gaura bind us ki ijazat zamin par nahin 
girta. Aur is khass taur par Khuda ne Nuh ko yad 
kiya, ki us ne zamin par ek hawd chaldi ; wuh hawa ko 
apne makhzauon se nikal lata hai (Zab. 135: 7)? hawa 
ke bazuon par sair karta hai. aur sari hawa aur andhi 
us ke tezrau firistade aur khidmatguzar hai© (Zab. 
104: 3, 4) ; is hawa ke chalne, aur Khuda ke hukni se 
pdni thame 2lUv sakin ho gae, ziyiida nahin barhe, aur 
khushki par se guzarne aur kam hone lage. Aksar 
waqt hawa ke chalne se maiijen uthti aur pani bazor 
bahta hai, (Zab. 107: 25. Yanah I: 4), par Khuda 
ne, jo '^ hawa ka wazn karta'' (Aiyub 28 : 25) aur jis 
ki khidmat wuh hamesha karti hai, us ke wasile se 
tufau ke panion ko thambh diya, aur khushki par se 
samundar men chala diya; aur yun na sirf tufan ke 
bhejne, balki tufan ke rahne men bhi mujaza dikhlaya. 
Agarchi hamen malum naliiQ ki liawa kalian se ati 
aur kidhar ko jati hai, wuh to har dam Qadir i Mut- 
laq ke hath men rahti hai, aur wuh, jo kam chahta, so 
us ke wasile se kar sakta hai. Tufan ke pani Niih ki 
najat ke waste hawa se tham gae, Darya i Qulzam ke 
pani Misrion ki halakat ke waste hawa se sukh gae, 
Khuriij 14: 21. 
2. Aur samundar ke gahrdo ke sote, jo pahle khul 



]84 PAiDAisH 8: 3— 7. [M. A. 2348. 

wae, taki pani kbushki par bah jawe, aur dsmdn hi 
khirkian, ]\\\ ke khuliie se pani dharaon men bazor 
upar se zaniin par parta tha, al) sab band hiiin ; aur 
wuh menh, jo dsmdn se ata tha, ruk gayd. 

3. Aur pdni zamin i^ar se bahte bahdCe apni nabroD, 
aur makhzanon. vane babron aur samundaron men 
phir gae ; aur jjdni tufan ke sburu se derh sau din, 
j-ane panch maiiine ke bad kam lio gae. 

4. Aur sal ke sdtwen mahine ke satrahwin tdrikh ki, 
aur tiifan ki ibtida ke bad panch mabine, jab pani kam 
hone laga, balki kuchh ghat i^^aya tha, tvuh kishtif jis 
men insan ki tamam baqi nasi, aur Khuda ki kalisia 
mahfiiz rahi, Ardrdt ke pahdron ki ek cboti par tik gai. 
Ararat, ya Arman, ke mulk men kai bare aur unche 
pahar hain, jin men se wuh, jo sab se uncha pabar hai, 
wahan ke basbindon se koh i Nuh ab kahlata hai, par 
haqiqat men maluai iiahin ho sakta ki us mulk ke kis 
pahar par sabfh salu'h kishti tik gai. Nub ki dur-ari- 
deshi se aram ki ja^^aii nahi;i mili, balki Khuda apiii 
mihrbani se kishti pahar ki cboti par le gaya, taki 
yiyada jaldi tik jawe. 

.5. Aur wuh pdni sdl ke daswen mahine tak ghattd 
'AUY V^.miihoVdjdtd thd ; daswen nwihine men, mahine 
ki pahli tdrikh ko, pahdron ki chotidn, nazar din, yaiie 
agar dektinewale bote to dekhne men atin. 

6, 7. Aur aisa hud ki. jab se pahar ki chotian nazar 
ain, us waqt se chdlis din ke bad, tab Nuh ne kishti ki 
ek khirki,jo us ne bandi thi, khol di ; aur ek kauwe ko 
bhqjd, ura diya, taki daryaft kare ki pani ghat gaya ya 



M. A. 2348.J PAiDAiSH 8 : 8, 9. I8& 

nahin. Nuh ko malum hua ki agar pani ghata ho^ to 
aisi bahut lashen hongi, ki kauwa, apni zat ke muwa- 
fiq, unheri kha lene ke waste rahe, aur kishti men na 
awe. Par kauwe se Nuh achchha nishan nahin pa 
saka, kyiinki agarchi wuh nikal gayd, tau hhi jab tak ki 
pdni zaminpar se sukh na gay a, ay a jay a kartd thd, 
yane kishti se kabhi urta, tab phirta, aur us ke upar 
aram ke liye baithta tha. So pan! ke hal ki babat kau- 
we se kuchh daryaft nahin hua. Is bais se kauwa 
bahutere mulkon men badfah' o badshagvini ka parin- 
da malum ho ralia hai; par pinduki, jo zaitun kf patti 
lai, sulh ka nishan malum hoti hai. 

8, 9. Kauwe ke ai;e jane se pani ke hal kl babat 
kuchh thik daryaft nahin hua. So Nuh ne dusre 
elchi ko bheja. Aur, aglab ki sat roz ke bad, jaisa 
daswjQ ayat se jan parti, us ne apne pas se kabutri, 
pinduki, urake bhej di, tdki dekhe kydpdni ru i zamin 
par se ghate aur kam ho gae, ya nahin. Par, agarchi 
kai paharon ki chotian pani ke bahar thin, taubhi aisi 
ddr, ki pinduki un par na utri, ya aisi unchi, ki un par 
na charhi ; kyiinki kabutii aksar wadio^ men rahti 
bain ; so us kabutri ne apne pdnw ke talwe, panja tekne, 
ki jagah na pdi, aur thori der men us ke pas kishti ke 
nazdik di; kyunki, paharon ki linchi chotion ke siwd, 
ab tak pdni tamam ru i zaminpar the : halanki kauwa 
lashon se apna khana pata tha, pinduki ke liye siikhi 
jagah rahne ke liye, aur tamam sabz ka khana zarur 
tha, par yih nahin mila, so wuh kishti ke pas phir ai : 
tab us ne apnd hdth barhdke use le liyd, aur use apne 
pas kishti men lake rakhd. Jab tak ki insan ka dii 

pp 



186 PAiDAisH 8 : 10, 11. [M. A. 2348. 

Masih, salamati ki haqlqi kishti, aur apne Nuh, yane 
Aram ki taraf na phire, tab tak us kabiitri ki manind 
bearani rahta hai. Nafsani dil, jo dunya ki taraf 
lagta, aur Maslh ki taraf naluD phirta, us napak kau- 
we ki manind hai, jo murda gusht se asdda rahta Lai. 
Par imandar kahta, Kash ki kabutri ke se mere pankh 
bote, to main parwaz karke us pas aram pata ; Ai 
meri jan, apne aramgah meo phir. 

10, 11. Khuda ne Nuh ko khabar di thi ki tufaii ka 

shurii kab hoga, kyiinki yih zarur hua, taki wuh pesh- 

tar se us ke liye sab tadbir kare, aur muqarrar waqt 

par taiyar howe. Par us ke anjatn ke muqarrar waqt 

ki khabar us ko na di gai. Us ki salamati ke liye 

aisi khabar zarur na thi ; balki is bat men agar beta- 

yaqqun rahe, us ke sabr aur iman ki azmaish iiogi. 

Tmandar Nuh, agarchi sabir raha, aur pareshan nahin 

hiia, taubhi pani ke hai ko daryaft karne ke liye wasi- 

left ka istimal kiya. Aur us ne, iman aur itiqad se, 

phir sat aur roz tak sabr kiyd^ kyunki wuh apne gha- 

rane samet kishti hi meo hafte ke sabt ko manta raha, 

tab us ne us kabutri ko kishii se phir dusri dafa urake 

bhej diyd. Aur wuh kabutri us ke pas kishti ke naz- 

dik sham keioaqt di, aur us ne use kishti men le liya ; 

aur dekh ! us ke munh men zaiiun ki tori hui tazi patti, 

chhoti tahni, ya pallav, jise us ne apni chonch se zai- 

tvin ki ek per se, jo pauI se nikal gai thi, tora tha. 

Baze ^lim, jo zaitun ki zat o khassiyat se waqif haio, 

kahte ki wuh pani ke tale sabz rahti hai. So Nuh ne 

malum kiyd kipdni zamin par se kain ho gayd, aur ki 

»amin par phir sulli hvia. Yuo zaitun ki dall bahuteri 

qaumon men sulh ka nishan mashhur ho gaya. Ka- 



M. A. 2348.] PAIDAISH 8: 12—14. 18^ 

butri bhi, jo zaituri ki patti lai, sulh aur razamandi 
aur Ruh i Quds ki tasalli ki alamat hai. 

12. Aur us ne phir sat aur roz tak sabr kiyd, aur 
hafte ke sabt ke din par ibadat karke aur bhi intizar 
kiya, ki ab Khuda ki taraf se kalisia ke liye kya bar- 
kateo ati hain : aur us ne us kabutri ko urake bhejd, 
par wuh us ke pas kisbti ke nazdik kabhi phir na di ; 
yiin sabit hua ki khushki par pauja tekne ki jagali 
mill tiii. 

13, 14. Khushki ko dekbna aur us par rahna bare 
stfar i samundar ke bad khushi ka bais hota hai, kit- 
na ziyada Nuh ke liye, jab us ne aisi tangi se kushadagi 
pai ! Aur aisa ^wa, ki Niih ki umr ke chha sau pahle 
baras men, pahle inahine men, mahine ki pahli tdrikh 
jaar, tufati kk pdai zamin par se sukh gayd thd. Aur 
Nuh ne kishti kd bdldposh, — koi gilaf, shayad chamroii 
se bana hiia, jo chhat ke upar, ya khusdsan khirkioo 
ke upar rakha gaya, taki bhitarwale bahar ki jhari ke 
zor se bach jaweu — wahi balaposh, na kishli ka tauiam 
chhat bhari kari sauiet, Nuh ne utdr diyd, aur us ne 
charon taraf dekhd, aur dekh ! bari khushi aur shukr- 
guzari se us ko malum ho gaya, ki zamin kd pdni sukh 
gayd thd. Taubhi us ne bahar jane ke liye phurti na 
ki, par Khuda ke hukm ka muntazir raha. Agarchi 
us ki nazar meo zamin siikhi malum hui, ^huda ko 
saf malum hiia, ki rahne ke liye kab taiyar hogi. Ha- 
qiqi iinan yun Allah ki rahnuraai ka intizar karta hai. 
Aur Niih ki umr ke chha sau ek baras ke dusre mahi- 
ne men, us mahine ke sattdiswen din men, tab zamin 
hWknW sukh gai 3 aur insan ke rahne ke liye taiyar Iio 
gai thf. 



18S PAIDAISH 8: 15— 19. [M- A. 234/. 

15 — 17' Khalis iman se Niih aisi der tak sabir raha. 
Jab kabutrizaitunki patti lai, Nuh ne kyiin usi waqt 
balaposh nahin utha diya? Khuda ke fazl ki tasir aur 
Riih i Quds ki hidayat se us ki tamam chal hoti thi. 
Ab kushadagi ka waqt aya hai. Aur Khudd ne, jab 
us ne dekha ki zamiii makan ke waste durust iiai, 
Nuh se yih kahtd hud kaldm kiyd, ki kishti se jd, nikal 
a, tdi aur ierijoru, aur tere bete, aur tere beton kijo- 
rudn tere sdth. TJ e sab jdrtwar jo tere sdth hain, sdre 
jism se ]oparinde men, aur mawdshi, ya charpayon, meny 
aur sdre rengnewdle men,jozamin par rengtd hai, jo 
un sabhon men marqum hain, tu apne sath le nikal ^a ; 
aur we, jis tarah ki afrinish ke waqt se hua, zamin 
par phailen aur phalen aur barhen, aur zamin phir 
abad ho jawe. 

18, 19. Sab baton men Nuh imandar aur farman- 
bardar raha. Hukm i ilahi ke mutabiq taiyari karke 
kishti men gaya, aur jab tak nikalne ka hukm na aya 
bhitar raha. Par jab yih hukm aya, bilashakk us ke 
dil men nihayat khushi hasil hui. Tab Nuh aur us ke 
bete aur us kijoru aur us ke beton ki jorudn us ke sdth, 
Khuda ki ajib najat ke liye shukrguzar hokar, kishti 
men sal bhar rahke, us se nikal gae. Sahjdnwar, sab 
rengnewdle, aur sab, parinde, sab, khwah charpaya 
khwah kire raakore, }o zamin par rengtd chalta hai ; 
we apne apne khdnddnon ke muwdfiq, yane har jord, 
bachche samet jo un se kishti men paida hue, thik 
durust tadbir men kishti se nikal gae. Jab Nuh ki 
umr chha sau haras ki hui, sal ke diisre mahine ki 
satrahwiQ tarikh ko, wuh kishti men gaya, aur chha 



M. A. 2347.J PAiDAisH 8: 20. ISi) 

sail ek baras ka hokar sal ke dusre mahine ki sattais- 
win tarikh ko wuh kisliti men se nikal aya. Wuh ta- 
mam waqt is tarkib se malum hoga : 

Nuh ki Sal kd Mahine 
umr. mahind. kd din. 
600. 2. 17 Nuh kishti men gaya. 

3. 27 Chalis din ka pani tamam shud — 

kishti pani ke upar uthke bahne 
lagi. 

7. 17 Derh sau din, pahle chalis din sa- 

met, tamam shud — kishti pahar ki 
choti par tikne lagi. 

10. 1 Pahar ki chotian nazar ain. 

11. 11 Kauwa bheja gaya. 

. . . . 18 Kabiitri bheji ga- — phir ai. 

28 Kabutri dusre dafa bheji gai — phir 

ai. 

12. 2 Kabutri tisri dafa bheji gai — phir 

nahm ai. 
601. 1. 1 Paniriii zamin par se sukh ga- 
ya, — par zamin bahut gili rahi. 
2. 27 Zamin bilkull sukh gai; Niih kish- 
ti se bahar nikla. 

So agar us waqt ke sal meo, hal ke muwafiq, 365 din bote, 
to Niih kishti men ek sal das roz raha. Par baze guman 
karte ki us zamane ke sal mea 354 din the, y^ne chha ma- 
hine tis tis roz ke the, chha aur mahine untis untis roz ; yuo 
30X6-|-29X='^54. Itne din dusre sdl ke diisre mahine 
ki satrahwio tarikh tak guzar gae, aur usi mahine ki sattais- 
win tarikh tak 354-|-l 1=365, yane ek pure sal i shamsi tak 
Nuh kishti men raha. 

20 Jab Niih kishti se nikla tamam zamin wiran 



190 PAiDAisH 7 : 20. [M. A. 2347. 

thf, ek baras men us ke sare bashinde halak ho gae. 
Faqat wuh aur we thore, jo us ke sath bach gae, ab 
zamin ke jandar hue. Itiii khatarnak halakat sa bach 
jakar wuh, na sirf dil niCD, balki fil men shukrguzar 
hua. Ghar banane se peshtar wuh qurbaiigah banata 
aur shukr karta hai. Qurban aur qurbangah qadim 
se, bargashtagi ke bad, ibadat ke wdste Khuda ki taraf 
se muqarrar hue; so Niih ne qurban ke taur par shukr 
karne ke khass hukm ke liye deri nahin ki, par shukr- 
guzari ki taraf wuh ap se luail hua, aur dil o jan se 
us ne sitaish ki. Aur Niih ne Yahowdh ki ibadat ke 
waste, aglab matti se, ek mazbah, qurbangah, bandyd ; 
aur us ne sab pdk char indon, bailon aur bher bakrion 
men se, aur sab pdk par indon, pinduki aur kabiitri, sab 
charand opaiand me?i ^e, jinhen Khuda ne peshtar se 
qurban ke liye thaliraya, liyd, aur mazbah par charhd- 
wd, qurbanion ko, jo ag men mazbah par se Khuda ke 
samhne bilkull, chamre ke siwa charh gae, charhdyd. 
Ziyada pak charand o parand qiirban ke waste us ke 
gatli kishti men mahfuz rahe. Is qurban nien Nuh ne, 
na sirf apni aur apne gharane ki najat ke waste shukr 
kiya, balki us bare haqiqi anewale qurban ki zarurat ka 
muqirr tha, aur usi par gunahon ki magfirat aur kulli 
makhlasi ke liye bharosa rakhta tlia. Mumkin naiiin 
tha, ki bailoi) aur bakrion ka lahii Khuda ko insan par 
razi kare. So Nuh ne us qurban ke wasile se Masih 
ke qurban ki taraf nazar ki, aur agarchi dil o jan se, 
tadbhi bilashakk Khuda ki Rub ki hidayat se, us ne us 
qurban ko charhaya. Sokhtani qurbanon men janwar 
ka tamam hadan Kluida ke qarib laya gaya, aur us ke 
sauiline ag nien charh gaya. Pulds Hawari Masihion 



M. A. 2347. PAIDAISH 7 : 21. 191 

ko nasihat detu, ki apne badanon ko Khuda par qur- 
baii i zinda taqdis karen, Rum 12: 1. 

21. Khuda ne Nuh ke qurban ko, jo fman se laya 

gaya, nianziir aur qabiil kiya, aur Masih ke haqiql 

qurbaa ke wasile se, jis ki wuh faqat alamat thi, us 

par razi hiia. Aur Yahowdh ne khushbu sunghi, yane 

apne fazl se us qurban ko qabul kiya. Khuda goya 

insan ki shakl men yahan namud hota, aur insani iba- 

rat men us ki razamandi Niih ki taraf mazkur hai. 

Jaisa nuihal tha ki bailon aur bakron ka khun gunah- 

on ko niitawe, waisahi gairniumkin tha ki wuh dhu- 

wan, jo un ke gosht se uthta tha, Khuda ke samhne 

khushbu howe. Khuda ne na Nuh ke qurban se, bal- 

ki Masili se, jis men wuh pura hua, jis ki wuh sirf 

parchhain thi, aram ki bii aur khushbu sunghi. Pdlus 

ne yih kahte hue is ayat se ishara kiya, ki " Masih ne 

hamare iwaz men apne tain Khuda ke age charhawa 

aur qurban kiya, taki use khushbu malum howe/'' 

Afs. 5 : 2. Nuh qurban ki madad se Khuda ke piyare 

Bete Masih par iman laya, jis ke wasile se Khuda us 

par razi hua. Agar qurban Khuda ki marzi ke muta- 

biq aur iman ke sath guzrane na jawen, to us ke 

samhne badbu aur nafrati hain. Yun wuh apne Nabi 

Amus ki marifat se kahta : '' Main tumhari idon ko 

makruh aur haqir janta hun, aur mairj tumhari mu- 

qaddas jamaaton ki bu ko nahin sunghunga,^' Amus, 

5: 21. Aur Yahowdh ne apne dil men kahd, yane mu- 

qarrar kiya, irada rakha, ki insdn ke bdjs se Main ta- 

mam zamin ko aise bare iufdn se phir kabhi lanat na 

karungd, jaise mai© ne abhi kiya. Khuda ne ** qasam 

khai ki phir zamin par Nuh ka sa tufan kabhi na hoga, 



192 PAiDAiSH 7: 21. [M. A. 2347- 

Yas. 54: 9. Insan to asl se kharab raha, tau bhi Ma- 
sih ke wasile se Khuda ne isi tarah lanat ko mauqiif 
kiya. Masih ne hamen lanat se chhuraya, Gal. 3 : 
13, us ke wasile se phir aisi lanat na hogi. Us ka 
lahii Khuda ke taqdir men, dunya ki ibtida se peshtar, 
hamari abadi salamati ke liye bahaya gaya, us salamati 
ke ahd se yihi wada taalluq rakhta tha. Agarchi Tainiii 
pur Adam ki bargashtagi ke sabab se wuh lanat, jo 
pahli ki gai (Paid. 3 : IJ)? ab tak rahti, aur zariir bhi 
ki zamin akhir ko ag se bhasam ho jawe, aur kai ja- 
gahon aur mulkon men kabhi kabhi barb howen, tau 
bhi tamam rii i zamin par Nuh ka sa tiifan hargiz phir 
na hoga. Masih, haqiqi qurban, ke wasile se Khuda 
ne tufan ki lanat ko mauqiif kiya ; na insan ki liyaqat 
se, Jcyunki ddmi ke dil kd khiydl, tasauwar, sab kuchh 
jo us ke dil men banta aur paida hota, us ke larakpan 
se burd hai. Barai nien us ne siirat pakri, wuh ja- 
nam hi se gunahgar, aur asl se gazab ka farzand hai. 
Adam aur us ki aulad baham us pahle gunah ke bais 
se gunahgar thahre, aur us ki tamam jins tabiat men 
sirf badhi hoti hai. Asl se, janam hi se bani Adam 
ke dil gunah se aluda hain, isi bais se un ke sare khi- 
yalat aur khwahishen mahz aur bilkuU bure hai^. 
Yihi Haqq Tadla ka faisala hai. Agar admi apni liya- 
qat ke mutabiq Khuda se suliik pawen, to hamesha us 
ke gazab ke tufan se zamin barbad rahegi. Par, rah- 
mat farmake^ wuh kahta ki aisi lanat zamin ko phir na 
karunga, aur jaisd main ne kiya, phir dusri bdr sdre 
jdnddron ko na mdriingd, Khuda ka inliqam asli bu- 
rai ko insan ke dil men se nahio nikaita, faqat Ruh i 
Quds us ko nauzadagi de sakti hai. 



M. A. 2347.] PAiDAiBH 8: 22. 193 

22. Tiamin, ke sdre aiydm tak, jab tak zamin rahegi, 
mausimon ki tartlb, jo pahle muqarrar hui, aur ek ba- 
ras se roki gaf, ab barpa hoke bani rahegi ; bond aur 
laund, aur sardi aur gar mi, aur rabi aur kharif, aur 
din aur rat mauquf na honge. Jab tak tufan rah a, 
na bona na launa, na rabi na kharif tha, zaniin ke 
akhir tak aisa garbar tamaiu ru i zamin par phir na 
hoga. Kal aur barh to kabhi kabhi bote, par zamin ka 
aksar bandobast Khuda ki mihrbani se mausimon ki 
asli tadbir men rahta hai, aur us ke wade ke mutabiq 
aisahi rahega. 

Aksar qaumon men bahutsi riwayat milti, jo Tufan 
i Nuh se taalluq rakhti hain. Un qaumon ki riwayat, 
jo mulk i Armania ke muttasil bain, ziyada saf hain, 
aur jo us se dur hain kam saf malum hoti^. Qadim. 
Kaldani yun bawar karte the, ki Ksisuthrus Babul ke 
daswen badshah ke amal men (Babul ki daswin pusht 
men) tufan is tarah hiia: yane, Deo Khronus khiyal 
men Ksisuthrus par zahir hua, aur us ko khabar di, 
ki Daisius mahine ki daswin tarikh ko tufan hoga, jis 
se sare admi halak ho jaenge. Chunanchi us ne us 
ko jahaz banana ka hukm diya, aur kaha, ki tii us men 
apne sare dost aur rishtadar ko le. aur us par sari za- 
ruri khurak, aur har raqam ke jandaron, khwah paran- 
don khwah charandon men se kai ek ko le, aur ua 
kishti men gahrao ke lipar bekhauf rah. Ksisuthrus 
yih hukm baja laya, aur nihayat bara jahaz banakar 
wuh ap, apni jorii aur larkon aur doston ke sath, us 
par sawar hua. Jab tufan arse tak zamin par raha 
tba, us ne chiryon ko jahaz men se bheja, jo khurak 



194 PAiDAiSH 8: 22. [M. A. 2347. 

makan na pane ke sabab us pas phir ae. Bad chand 
roz ke us ne pbir unhen rawana kiya, aur jab we phir 
ain, to un ke panjon men zarra sa kichar tha. Dusri 
bar jab us ne yun unhen phir azmaya, to we us ke 
pas phir nahin ae, jis se malum hua, k'i ru i zamin pa- 
iiion ke upar namudar hiii. Tab us ne kishti ke dari- 
che ko khola, aur daryaft kiya, ki kishti zamin i Ar» 
mania ke ek pahar par tik gal thi. 

Qadim Tran men bhi tufan ki babat riwayat pai jati 
hai, yane, ki jab jahan Shaiir Aharman se bilkuU kha- 
rab ho gaya, to zarur tha, ki sari napaki ko mitane ke 
waste pani ka tufan tamam rii i zamin par howe. 
Chunanchi we kahte, ki pani bare bare bund hoke, 
bail ke -'sir ke barabar, jab tak ki zamin bilkuU dub 
na gai, parta raha, aur Aharman ki sari kharab aulad 
balak ho gai. 

Qadim Yunanion aur Rumion men tufan i Nuh ki 
riwayat maujud thin. Yunani Shair Lukian yun ba- 
yan karte : Ki qadim zamanon men insan ki kharab 
nasi men bar tarah ki badkari jari thi. Is bais se 
khatarnak afat un par ai. Zamin ki charon taraf se 
pani phutne laga, upar se bhi jab tak ki tamam ru i 
zamin diib na gai, girta raha aur sare admi halak ho 
gae. Faqat Deukalion, apni neki aur dindari ke sab- 
ab se, dusri nasi ko- phailane ke waste bach gaya. 
Us ka ek bara Sanddq tha, jis men us ne apni joruon 
aur bachchon ko rakha, bad us ke wuh ap bhitar ga- 
ya. Jab bhitar jane iaga, to bar raqam ke jangli 
janwar aur kire makore jore jore us ke pas daure ae. 
Us ne un subhon ko bhitar liya, aur Khuda ne un 



M. A. 2347.] PAiDAiSH 8: 22. 195 

sabhon ko aisi muwafaqat di, ki unhon ne apas meij 
kuchh nuqsan nahin kiya, par thik mel men rahe ; 
aur jab tak ki tufan raha, us sanduq men, goya jahaz 
men, mahfuz rahe. Rumi Shair Ovid ne yihi bayan 
likha, magar us men yih farq hai, ki Deukalion aur 
us ki jorii, (na joruan aur larkebale, aur janwar) ek 
chhoti nao par tufan se bach gae, jo unche pahar 
par tik gai. 

Chin ke mulk men bhi tufan ki riwayat. milti ; yane, 
ki pani ne har taraf se paharon ko dhampa, aur as- 
man tak pahunch gaya, aur* sab log dar ke mare mar 
gae. 

Hindu kitabon men bin aisi riwayat milti jo aglab 
Tiifan i Nuh se taalluq rakhti hain. Yajur Veda ke 
Satapata Brahmana men yih naql hai : " Manu ke 
naukar hath dhone ka pani us ke pas lae : Jab us ne 
dhoya, ek machhli us ke hath men ai, jis ne us se 
kaha, ki * wada kar to main tujhe chhuraunga.' Us 
ne kaha, ' Main kis se tujhe chhuraun'? ^ Ek maha 
pralai sari makhluqat par awegi, jis se main tujhe 
bachaunga.^ ' Maig kis tarah tujh se wada karun'? 
Us ne kaha, 'Jab tak ham chhote hain, hamare liye 
bahut khatre hain, kyunki ek machhli dusri maclihli 
ko kha jati hai: tii pahle mujhe ek bartan men bacha 
rakh sakta : jab main us ke liye ziyada bari ho jaun- 
gi, tu ek talab khod sakta aur mujhe us men paira 
sakta hai. Jab main us ke liye bari ho jaungi, tab 
tu mujhe us me^ se samudr men chhor sakta, 
kyunki tab main taqat paungi, ki har khatre se ba- 
chun.' Wuh jaldi ek jhasha, yane, maha machh ho 



196 paidAish 8: 22. [M. A. 2347. 

gaya« Tab us na kaha, *Fulane sal men maha pralai 
awega, tab tu ek jahaz ko banake mujhe apni taraf 
phira sakta hai. Jab niaha pralai barb jaega, tu us 
jahaz par charhega, kyunki main tujhe chhuraunga,' 
Jab us ne aisa wada kiya, to use samudr me© ra- 
wana kiya. Jitne sal wuh use pala kiya, itne sal wuh 
jahaz banata raha. Jab pralai ka jal barhne laga, 
wuh jahaz par charh gaya : machh us ke nazdik pair- 
ta raha, jis ke singh par Manu ne jahaz ki rassi ban- 
dhi, aur uttar ke pahar par baith gaya. Us ne kaha, 
* Main ne tujhe chhuraya: per se jahaz laga, taki, agar- 
chi tu pahar par hai, jal tujhe na baha dewen.^ Jab jal 
kam ho jaega, tab tu rafta rafta utar sakta. Wuh 
aisa hi rafta rafta utra, ki us uttar ke pahar ka yihi nam 
diya gaya, Manu ka utarna (Mnor avasarpanam). 
Pralai sare makhluqoo ko wahan se le gaya, sirf Ma* 
nu wahan akela rah gaya. Wuh, aulad ka mushtaq 
hokar, du^ mangta aur roza rakhta raha. Tab us ne 
pakayaj charhaya, aur ghi aur dahi jal men rakha, jis se 
ek baras men ek joru nikli, wuh charh aijab ghi us se 
tapakti thi, ghi us ke qadamon se tapka, us ke sath 
Mitra aur Varuna ae. Unhon ne us se kaha, ki * tu 
kaunhai?^ Us ne kaha, *Manu ki beti.' Unhon ne 
kaha, ' Hamari, — kah de/ 'Nahin,^ us ne kaha, *Jis 
ne mujhe jana, usi ki main hun.' Wuh Manu ke pas 
ai. Manu ne kaha, *Tu kaun hai?' ' Teri beti' ' Ai 
aziz, kis tarah — meri beti ?' ' Yih hom, ghi, dahi, wag., 
jise tu ne jal men dala, us se tii ne mujhe jana. Maio 
us du^ ki barakat hun. Meri taraf hom ke nazdik 
phir. Jab tii hom ke nazdik meri taraf phirega, tii 
aulad aur pashuon mcQ maldar hoga. Jo barakat tu 



M. A. 2347.] PAiDAisH 8: 22. 19? 

kabhi mere sath mangega, wuh tujhe di jaegi/ Wub, 
aulad ka mushtaq hoke, dud mangta aur roza rakhta 
us ke sath raha. Us ne us se wuh aulad jani, jo ab 
Manu ki aulad kahlati hai. Jo barakat wuh kabhi us 
se mangta tha, wuh us ko di gai." 

Mahabharat ki katha yun hai :— 



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Waisham-payan Muni bole, ki tis ke anantar Pandu 
ke putr ne, arthat Judliishthir iie Markande Rish se 
kaha, ki ab ap Waiwaswat Maim ka charitr kahiye. 
Markanfle Muni bole, ki He Raja, Wiwaswan ka ek 
putr, Manu-nama bara tapaswi aur ati-pratapwan, 
aur kanti me© Prajapati ke saman tha : jo para- 



M. A. 2347.] PAiDAisH 8: 22. 203 

kram, aur tej, aur lakshhmf, aur tapasya, in bastuon 
se apne pita aur pitamah se bhi barhke hiia. Phir us 
raja ne Wishal badarika^hram men jakar urdhwa-bahu 
aur ek charanr se sthit hokar, kuchh kal tak ati tivra 
tapasya kiya, tis ke anantar mukh ko niche kar, aur 
ek tak lagay, das bazar baras tak ati ghor tap karta 
raha. Ek samai ki bat hai, ki ek matsya ne Chirni nadi 
ke tir par akar us tap karte hue ardra bastr-dhari 
jatil muni se kaha, ki He Maharaj, Main atyant kshudr 
matsya hun. Balwan matsion se mujhe bari bhai 
hai ; is liye ap ko uchit hai, ki meri raksha karen, ham 
logon ki yih sanatan briti hai : ki bahvan matsya dur- 
bal matsya ko kha jate hain. ^p ko uchit hai, ki 
is maha bhai-rupi prawah se mujhe ddbte hue ko 
nikaliye. Is ka pratyupkar main sat jug men karunga. 
Tab Waiwaswat Manu ne us matsya ka bachan sun ati- 
dayajukt hokar use apne hath men le liya, aur apne 
ashram men lakar use ek swachh chhote patr men 
rakh diya. Us patr men Manu se bara satkar pakar 
wuh matsya atyant pusht hiia : aur Manu raja usko 
putr ke saman chahte the. Kuchh kal ke anantar 
wuh matsya aisa bishal hua ki us patr men na samata 
tha. Tab ek din Manu ko dekhkar bola, ki He Maha- 
raj, ab ap mere liye koi dusra achchha sthan thahraiye. 
Tab Manu Bhagwan ne us patr se use bahar nikal ek 
bari baoli ke kinare le jakar us men dal diya : bahut 
barson ke anantar wahan blu,wuh matsya aisa bara 
hua, ki us do yojan Iambi aur ek yojan chauri baoH 
men bhi na samane, aur na idhar udhar phirne sakta 
tha. Tab pher wuh matsya ek din Manu ko dekh 
kar bola, ki He Maharaj, ab mujhe ap samudr ki at- 



204 PAiDAiiu 8: 22, - [M, A. 2347. 

yant priye patnf, jo Ganga, tis ke samip prapt kari- 
ye, wahan inaiu niwas kariigga, athwa jaisi ap ki ich- 
chha ho, main frshya ko chhor ap klagya men rahun- 
ga ; kyunki He pap rahit, aphi ke liye main ne aisi 
param bridhi pai hai. Jab us matsya ne aisa kaha, 
tab atyant jiteindriye Bhagwan Manu ne us matsya ko 
le jakar Ganga-ji men dal diya. Wuh achyut matsya 
wahan bhi kuchh kal tak barha. Tab pher Manu ko 
dekhkarwuh matsya yih bachan bola, ki He Parbhu, ab 
main mare barai ke Ganga men bhi idhar udhar dohie 
phirne nahm sakta. Is karan He Bhagwan, ab ap kripa 
karke shfghr mujhe samudr men ie chaliye. He Parth. 
Tab Manu ne us matsya ko Ganga ke salil se nikal, aur 
lejakar, use samudr men chhor diya. Yadyapi wuh 
matsya ati-bishal tha, taubhi us ke le jane men Manu 
ko kuchh klesh na hua ; baran uske sparsh aur 
. gandh se sukhi the. Jab ki us ko samudr men chhor 
diya, tab wuh matsya muskurakar Manu se yih 
bat bola, ki He Bhagwan, bishesh karke ap ne meri 
raksha ki: ab jis karj ka samae upasthit hai, so mai;? 
kahta hun, ap suniye. He Mahabhag, thore dinon ke 
anantar ye-sakal bhumigat sthawarjangamatmak pa- 
darath pralai ko prapt howenge ; kyunki ab sakal 
pranion ke shudh karne ka kal nikat upasthit hua 
hai. Is karan jis men ap ka atyant hit hai, so main 
kahta hiin. Sthawar-jangam padarthon ke bich jitne 
dolne phirnewale padarth hain, aur jitne dolne phir- 
ne se rahit hain, un sabhon ka atighor hinash kal 
a pahuncha. Is liye turn ban bari rassi lagakar ek 
drirh naoka bana rakho, He Maha-Muni : us nao par 
turn sapt-rishion ke sath charhua aur pahle jaisa Biuih- 



M. A. 2347.] paidAish 8: 22. 206 

uianon ne kaba hai, usi bhant sampuran bij pra- 
thak pratbak us nao par raklina. Aur He Muni.jan 
priye, us nao par bai^h jab turn meri pratiksba karoge, 
tab jiiain sbriog dharan kiye auriga, is laksbau se 
turn janna ki wahi matsya hai. Sab baten turn isi 
bhaot awasbya kariia, ab main turn se agyan lekar jata 
hun, kyunki mere bina turn us maha-jal ke par kisl 
bhant nahin hone sakoge ; in meri baton men kuchh 
bhi shanka na karo. Tab Manu ne kaha, ki main 
aisa hi karunga; Is ke anantar do Paraspar Figyapan 
kar yathechh apne apne sthan ko jate bhaye. He 
Maharaj, tis ke anantar jaisa us Matsya ne kaha tha, 
usi bhant sampuran bijoDiko le us bishal Nauka par 
i)aith bari ban lalirion se yukt jo samundar tis men 
])rawesh karte bhaye. He PiTthi wi ke Swami, is 
samai Waiwaswat Manu ne us matsya ka dhyan kiya, 
jab us matsya ne jana ki Manu mera dhyan karta hai, 
usi kal jhat shring ko dharan kiye akar us sthan men 
upasthit hiia. He Manuj-byaghra, shring ko dharan 
kiye aur parbat ke sadrish atyant un-nat us matsyako 
jalar-nau ke bishai dekhkar, Waiwaswat Manu ne 
rassi ka plianda us matsya ke shring men dal diya. 
Tab, He Parpuranjai, us pas se bandha hua jo matsya, 
so un manvvadikon ko lahrion ke uchhahie se nachta 
aisa, aur jal ke ghargharahat se garajta aisa jo sa- 
mudr tis ke par karne ke liye us Nauka ko Lawanr 
samudr men kliinch le chala. He Parpuranjai pralai 
kal ke Samudr men wuh Nauka maha-wayu ke 
jhakore se aisi hai chal thi, ki jaise matwari chancha\ 
narijhumai. Us samai bhvimi aur disha aur vidisha 
in padarallion me^i se koi padaratii nahin dekh parta 

R 



206 PAiDAisH 8: 22. [M. A. 2347. 

thS: kyunki akash aur Swarg ye sab jal se bhare 
the. He Bhart-sreshth, jis samai ki is bh^nt sakal 
lok jal se purn ho gaya, us kal kewal sato Rishi aur 
Manu aur wuh matsyayehidekh parte the. He Raja, 
is prakar se bahut barson tak wuh matsya alasya chhor 
kar, us Nauka ko maha-samudr men khinchta raha. 
Kuchh kal ke anantar wuh matsya us Nauka ko wa- 
han khinch le gaya, jahan ek bishal himwan ka shring 
tha, wahan le jakar wuh matsya Sapt-rishion se hana- 
kar dhfre men bola, ki ap log is Nauka ko is Himwan 
ke shring men bandhiye : tab. He Bhartsreshth, us 
matsya ka yih bachan sunkar, Rishion ne us Nauka 
ko us Himwan ke shring men jhatpat bandh diya. 
Usi din se us shring ka nau-bandhan yih nam para, 
so ab tak prasidh hai. Is ke anantar wuh matsya 
Rishion se bola, ki main Brahma Prajapati hun, mera 
p^r koi nahin pata. Is samai matsya ka sarup dharaii 
karke main ne is bhai se tum logon ko bashaya. Ab 
Manu Deota aur Asur aur manushon se sahit anek 
prakar ki praja utpann kare, aur sampuran lokon ka 
sarjan kare, jo ki Sthawarjangmatmak hai, atyant tib- 
ra tapasiya se srisht rachne men is ke budh ko ban 
sphurti hogi, aur meri kripa se is ko kabhi nahin moh 
hoga. Itni bat kahkar wuh matsya jhatpat antar- 
dhyan ho gaya, tis ke anantar yadyapi Waiwaswat Ma- 
nu ko yih ichchha thl, ki ham srisht rachen ; taubhi 
srisht ke rachne men atyant udvigna hue, pasliehat 
kuchh kal tak ban tapasya karke pher srisht rachne ka 
arambh kiya. Tab sampuran srishti ko bhali prakar 
se racha:Markande Muni bole, ki yih Matsyak Puraua 
kuhI4ta hai, aur yih jo kath4 main ne kah{, so sampii- 



M. A. 2347.] PAIDAI8H 8: 22. W 

ran papon ko n^s karne hdri hai. Jo is Manu ke 
charitr ko nitya arambh se sune, wuh manushya sukhi 
aur sakal manorathon se puran hokar anek lokon ko 
pawai." Iti Sri Mahabharate Aranya-parwarni Mar- 
kande Samas-siya-parwani Waimasto-pakhayane Sap- 
ta-shityadhik-shattamo adhyaih 187. 

Matsya Parana ki katha yun hai : — 



208 PAiDAisH 8: 22. [M. A. 2347. 

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M. A. 23470 paidAish 8: 22. 209 

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210 paidAish 8: 22. [M. A. 2347^ 



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M. A. 2347.] paidAish 8: 22. 211 

" Suta ji bole, ki jab Matsya Bhagvvan ne Manu se 
aisa kaha, tab Manu ne Asuron ke nas karnehare 
Matsya-autar Bhagwan se puchha, ki He Bhagwan, kit- 
ne barson ke anantar pralai hoga ? Aur, He Madhusu- 
dan, praoion ki raksha, ham kaise karenge, aur tuinhare 
sath mel phir kaise hoga ? Tab Matsya bola, ki ab se 
kuchh upar sau baras tak brishti na hogi, aur tab tak 
narak men le jane-hara daridr rahega : tis pichhe 
chhote jantuon ke nas karne-hari surj ki bari tikhi 
kirn parengi, jis men se atyant tapt-angare girenge. 
Is pralai kal men Barwanal bhi dhadhkega, au patal se 
Shesh-nag ke mukh se bikh ki jwala uthegi, au Srishti 
ke pralai karne ke liye Mahadeo ke bhi lalat se tisre 
netr,ki lapat uthegi, au in sab jwalon se jaikar jab 
sab prithiwi Kachhap ki pith aisi ho jaegi, tab, He 
Parantap, mare garmi ke akash bhi santapt ho jaega ; 
tab'deota au taron ke sath sab sansar ka kshai hoga, 
au charo or se Bhimnad nama (arthat bahut bhayawan 
garajnehara), au dion au Chandr, au balahak au bi- 
dyut-patak (arthat jis megh ke age age bijuli bajra- 
ghat tarapti hai), au Shonambu (arthat jo rudhir 
barasta), ye saton bare bhayawan megh pralai kal ki 
agin-jwala se pasijkar prithiwi ko dubae denge : au 
sato samudr bhi ek men milkar tiaoo lok ko kewal sa« 
mudrmai kar dalenge. He Manu, tab turn ek ek jore 
jantu au sab briKsh adikoQ ka bij le is dibya Nauka 



2i2 paidAish 8: 22. [M. A. 2347. 

par baith is n^o ko us rassf se hamare shring me^ 
baodh dena jo main tuui ko dunga : au us samai turn 
hamare prabhao se rakshit rahoge. Is prakar se jab 
ki sab deote jal jaenge, tis samai, He Parantap, Chandr 
au Surj, au ham au turn, au charo lok samet Brahma 
au Narmada nadi, au Markande Rishi, au Mahadeo au 
charo Veda, au chaudah prakar ki, ya atharah prakar ki 
bidya samet atharho Parana, ye sab bach jaenge. Is 
prakar se jab drishya au adi ishya sab ekaranw ho jaenge, 
tab tumhari srishti ke prarambh ke purab main Veda 
ka prakash karunga. Ye sab bateu kahkar Matsya 
Bhagwan usi jagah antardhyan ho gae, tis pichhe 
Raja Manu bhi Matsya autar Bhagwan Vasdeo ke 
prasad se prapt jo yog tis ka abhyas karte rahe. Jab 
pralai kal a pahuncha, jise Matsya ne kaha tha, tab 
Shring dharan kiye Matsya rupi Bhagwan pragat 
bhaye, au Shesh Nag, Rajjd-rup hokar, Manu ke pas ae. 
Us samai Raja Manu ne bhi un bhut saniuhon se 
yukt nao ko us Shesh-Nag ki rassi se Matsya ke Shring 
Dien bandh diya, au Parameshwar ko praaam karke us 
nao par baithe, aur pralai kal bitne ke anantar Manu 
ne Matsya rupi Bhagwan se puchha, au jo us Matsya 
ne kaiia, so sab ab main kalita hun : He Rishi- Sattam 
Sp log suniye, jo ki Srisht-adika brittant, ap logon 
ne ham se pahile puchha tha. 

Manu bole, ki He Bhagwan, Srishti ki utpatti, au pra- 
lai au bansh au manwantar au banshon ka charitr, au 
tinon lok ka bislar, au dan dharm au nana- prakar ke 
shradh, kalp, jo sada se chale ate hain, au barnashram 
bibhag au taise hi yagya adi ka anush^han au bapi kup 
tarag adi ka nirman au deotaon ki pratish^ha in sab 



M. A. 2347.] PAIDAI8H 8: 22. 213 

dharmon ko bistar purbak ap kahiye. Matsya bola, 
ki He Manu, inaha pralai kal ke bich yih sab sthawar- 
jaijgam andh-karmai prasupt sarikha tha, au kuchh 
tark nahin chalta tha, au kuchh nahin jan parta tha, na 
to koi gyaijta tha, na koi gen tha. Tab kuchh kal ke 
anantar abyakt Swaiyambhii pawitr karm ke adi karan 
Narayan is nam karke, prasidh andhkar ka nas karte 
hue, aur in sthawarjangam padarathon ka prakash 
karte hue, ap hi se pragat bote bhaye, jo ki Indriye 
au Maya ke par hain, au aau haiii, au mahan hain, au 
sanatan hai. Aur jo ki pragat hui apni sharir se nana 
prakar ki srishti banaya chahte pahile jal hi utpanii 
kiya : phir us men bij boya, tab us bij ke parne se us 
jal men Swarn-mai ek bara anda utpann hua. Hazar 
baras men wuh anda das bazar surj ke saman dedipya- 
man ho gaya ; tab mahatej se Piirn Narayan us ande 
men paithkar apne prabhao se byashti karke Vishnu 
ho gaye. Yih Bhagwan pahile us ke bhftar se surj ho 
nikle, pahile hue, is liye Aditya nam para, au Veda 
parhte Brahma pragat bhaye, au phir us ande ke do 
bhag ho jane se Swarg au bhumi utpann hue, aur 
Brahma ne dasho disha au bich men nitya akash au 
pindajadi au Meru adi pradhan parbaton ko banaya, jo ki 
us ande meij, jo jhilli thi, us se bijulion se bhiishit nana 
prakar ke chitr bichitr rupi megh utpann hue. Au 
ande men, jo nas thi, us se sab nadi utpann huin, au jo 
us men pit th^, us se mani nirmit hue, au jo jalansh tha, 
us se Swaddu samudr, au Lawan samudr au Ikshu Sa- 
mudr au Sura samudr ityadi nana prakar ke ratnoij se 
bhare utpann hue. Au, He Arindam, jab us Brahma 
ne DeotoQ ke banane ki ichchha ki, tab us ka jo tej tha 



f 14 paidAish 8: 22. fM. A. 2347. 

wahi Martand ho gaya, mare ande se utpann hua. Is 
liye Martand kahlaya ; jis Mahatnia ka rajo guu 
mai jo rup hai, wuh Bhagwan Bhulok ke Pitamah Cha- 
tur-niukh (arthat Brahma) hai, jis ne deota au Asur 
au sarp, in sab samet sampuran sansar ko banaya, usi 
rajo rup Bhagwan ko mahat tatvva kahte hain.'* Iti 
Sri Matsya Purane Brahmand barnanamnama dwitiya 
sargah. 

Bhagwat Parana men bhi yih katha hai: 

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M. A. 2347.] PAiDAisH 8: 22. 215 

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*' Sri Bhagwan Hari bole : ki He arindam shatruon 
ke daman karnewale Raja, aj se satwen din yih bhur 
bbua adi lekar, jo trailokja hai, so pralai ke samudr 
nieo dub jaega. Jab nisbchai trailokya pralai ke jal 
men lai hone lagega, tab nieri prerit kof bari nio tujh 



M. A. 2347.] PAiDAisH 8: 22. 217 

ko prapt hogi. Td, saniast aiisbadhi aur sab prakar ke 

bij lekar, sab prauion saniet saptarshioij ke sath bari 

nao par cbarhke, prakasb rahit, jo ek samiidr us men 

risbion ke tej se klesb rabit, pbirega. Jab l)alwan 

bayu karke nao atyant kampne legegi, tab mai© prapt 

liunga. Tu mere sbring men Basuki nama jo malia 

sarp us karke nao bandb dena. He prabbu, main 

Bramba kl ratii Ion tujbe risbion ke satb nao sabit 

kliincbta phirunga, aur tu mere anugrab se Parbramb 

aisa akbyat jo meri maliima. us ko bridai men janega. 

Raja ko aisa kab Hari antar dhyan }io gae. So us 

raja ne jis pralai kal ko Hari ne kaba ralia, us ki pra- 

tikslia ki. Phir pable kushon ko pragagr bicbbakar 

Matsya rupi Hari ke ebaran ka dbyan karta Ima raja 

ttar munb baitha Tis ke anantar saniudr ka tarang 

arasnewale maba meghon se barbta aur pritliivi ko 

"laro or se dubata hua dikbai para. Tab Bbagwan 

a kaba dhyan karte bue raja ne prapt jo nao us ko 

•kba, aur us nao men Brabmapon men srisbt jo risbi 

u ke satb ausbadhi aur lata aur sab blj lekar charba. 

is samai priti yukt we muni raja se bole, ki He Raja, 

!) kesbaw jo Vishnu us ka dliyan kar, wub nisbebai 

1 sankat se bamari raksha aur kalyan karega. Tis ke 

nantar raja ne dbyan kiya, tab wiih maba samudr 

!)en ek sbring dbaran kiye das lakh yojan lamba sone 

a Matsya pragat bua. Tis ke sbring men jis riti se 

lari ne kaba raba, sarp ki dori se nao bandiikar san- 

jsbt boke Madbusiidan ki stuti karne laga. Raja 

<)la, ki anadi jo avidj-a Maya, tis se nasbt ho gaya bai, 

kma-gyan jinhon ka aur avidya niul sansar ke parisb- 

S 



218 PAiDAisH 8: 22. [M. A. 2348. 

ram se byakul jis ke anugrah se is sansar men ashrit 
hoke jis ko prapt bote hain, wuh mukti denehara 
param guru hamari hridai granth ko kate. Yih raurli 
jan iiij karm se bandha sukh ki ichchha se asukh karni 
karta hai, aur jis ki sewa se us kubudhi ko kampata 
hai, wub hamara guru hridai rupi ganth ko kate. Jai- 
sa agni ke sanyog se sona chandi mail ko chhofkar 
apne swachh rup ko prapt bote bain, tisi riti se jis ki 
sewa se manushya tarn rupi mal ko chhor devven, aur 
apne sbudh barn ko prapt bowen, wuh abinashi Tsb- 
war guru ka param guru bo. -^n deote aur maban 
jan, sab mil kar jis ke prasadh ka das hazarwan bisse 
ka ek tukra bbi ap nahin kar sakte, tis Tshwar ke 
sharan main prapt bota bun. Jaisa achakshu kabiye 
thora dekhnewiila, andbon ke age rahta hai, taisa mu- 
rakh jan ka guru alpgyani bota hai. Turn swayam-pra- 
kasb bo, is liye sab indrion ke prakashak ho, is karan 
apni gati ko janne ki ichchha karnehare jo ham log 
hain, un ke guru bo. Manushya manushya ko ku^ 
budhi sikhata liai, jisten dub sab sansar men prapt 
howe. Turn to abyaya amulya gyan bo, jis se ma- 
nushya sahaj hi moksb ko prapt bota hai. Ap sab 
logon ke mitr aur priye Tsbwar aur atma aur guru aur 
gyan aur abhista ki sidhi karnehare lio, aur yadyapi 
antahkaran men has karte, tathapi kam se bandhe hue 
agyani log turn ko nahin jante. Devon men sreshtb 
aur ati uttam jo Tsbwar ho, turn ko gyan ke liye main 
prapti bota bun. He Bhagwan, param arth ke praka- 
shak banion se hridai men utpann jo granthi artbat 
abank^r ^dikon ko nash kar, aur apne sthan ko pra- 



M. A. 2347.] PAIDAI8H 8: 22. 219 

kash kar. Sri shuk deo bole, ki yun kahnewale raja 
ko Matsya riipi adi purush Bhagvvan ne maha samudr 
men bihar kurte tatwa kaha. Aur Sankhya, Yoga kriya 
yukt Parana sanhita au sampiiran Matsya Puraua satya 
brat raja ko kaha. Wuli raja rishion ke sath nao par 
baitha, Bhagwan ne anadi bramh aur atma-tatwa jo 
kaha, so sandeh rahit sunta bhaya Byatit pralai ke 
ant men nind se utha, jo brahma tis ke liye Hari 
Hayagriv nama daitya ko markar Vedon ko lae, 
Wuh satya brat raja gyan vigyan sanyukt Vishnu ke 
prasad se is Kalpa men Vaivaswat Manu hua. Satya 
brat rajarshi aur Maya Matsya Vishnu ka sambad, 
aur mahat akhyan sunkar, papon se chhut jata hai. 
Hari ke is autar ka jo Manushya nit barnan kare, 
us ki man kaaina sidh hoti bain, aur wuh mukti 
ko prapt hota hai. Pralai ke jal men soya jo Brah- 
ma us ke mukhya se jo daitya Vedon ko le gaya, us 
ko markar phir jis ne Vedon ko lakar diya, aur 
jis Satya brat raja aur rishion ko Bramh kaha, us 
samast ke karan Maya Matsya ko main namaskar 
karta hun.'* 

Jan parta hai ki ye sab katha kam o besh safai se 
tufan i Nuh se kuchh taalluq rakhti hain. 

Quran ke haze maqdmon meo Nuh ke bayan men 
baze qisse mundaraj hain : — 

U *Ui !;Ji^f (>y tj JUi i/c^ ^\ Uy UU,] 4>aJ 



220 PAiDAisH 9. [M. A. 234, 






" Ham lie bheja Niili ko us ki qaum ki taraf, to bola, 
Ai qaum bandagi karo Allah ki ; koi nahin turahara 
sahib us ke siwae ; main darta bun turn par ek bare 
din ke azab se. Bole sardar us ke qaum ke. Ham 
dekhte bain tujh ko sarib bahka hai/^ wagb. Sura i 
Iraf, ay. 60,61. Phir, yihi qissa zarri se tabdil ke 
sath Sura i Yuuas, a. 70 — 75. Sura i Sbura, a. 105 — 
120. Sura i Ankabut, a. 13, 14. aur Sura i Nub men 
milta hai. 

Qurban insan ki bargashtagi ke bad Adam ke khan- 
dan men Khuda ke bukm se muqarrar hua. U^'par 
ke mazmun se malum hai, ki tufan ke bad Nub ne 
qurban charbaya. Us ke khaudan se qurbani ka khi- 
yal sari qaumon men phail gaya. Hiiiduon men as- 
wamedha aur gomedha, naramedha aur avikamedha 
mashhur hain. 



NAWAN Bi^B. 

Is bab ke tin hisse bain. Pahle men, us barakat 
ka bayan mundaraj hai jo Khuda ne tiifan ke bad Nub 
aur us ki aulad ko di, a. 1 — 1 , Dusre men us ahd ka 
bayan hai jo Khuda ne Nub aur us ke beton aur za- 
min ke sare bashindoQ ke sath bandha, a. 8 — J7« 



M. A. 2348.] PAiDAiSH 9: 1^3. 221 

Tisre niea Nuh ka wuh ahwal marqum hai jo tufan 
ke bad, kalisya ke ayande ahwal se khass taalluq 
rakhta tha, aur us ki maut ka bayan, a. 18 — 19. 

1. Tufan i Niih se tamam ru i zamin wiran ho gaf, 
aur us ka bachana goya nai paidaish hui. Chunan- 
chi Khuda ne Niih aur us ke beton ko wahf barakat 
di jo us lie ibtida men ^daiu ko di ; pahle bab ki 
athaiswin ayat ko dekho. Au?' Khudd ne Nuh aur us 
ke beton ko barakat di ; aur unhen kahd, ki phalo aur 
barho, aur zamin ko bharpur, yane, abad, karo, 

2. JanwaroD par wahi hukumat jo Khuda ne ^daiu 
ko di thi, so ab Nuh ko deta hai. Par us men yih 
farq paya jata hai: ki insan ki bargashtagi se peshtar 
sare janwar apni hi marzi se ^dam ko mante the, ab 
khauf se Nuh aur us ki aulad ko mante hain. Aur 
tumhdrd dar aur tumhdrd khauf, yane wuhi jis se turn 
janwaron ko maroge, zamin ke sdre jdnwaron par, aur 
dsmdn ke sdre parindon par galib hogd ; sab par jo zamin 
par rengte hain, aur samundar ki sab machhlionpar; tum^ 
hdre hdth men we die gae, Sare janwaron par, balki 
sab se qawi aur khatarnak darindon par, insan ka 
khauf galib hai. Is ayat se Yaqub ke khatt 3 : 7 
men ishara milta: *'Kyuiiki bar qism ke janwar, kya 
urte, kya rengte, kya samundar ke rahnewale, insan 
ke bas men ate hain, aur ae.'^ We janwar jin se ha- 
mara ziyada nuqsan hota, bamujib Khuda ke hukni ke 
ham se aise darte ki aksar dur rahte, aur hame^ halak 
karne ko nazdlk nahin d jate hain. 

3. Ibtida men Khuda ne insan ko zamfn ke phal 

Ss 



222 paidAish 9: 3. [M. A. 2348. 

die, ab alawa un ke gosht khane ki ijazat deta. Agarclii 
Musa ki rasmi shariat men bazi bazi chizon ka gosht 
khana mana, tba, taubhi pahli ijazat se sab^ jo inazadar 
aur khane men margiib howen, rawa tbabrae gae. 
Sab chalnewdle, jo zinda hain, tumhdre khane ke ivciste 
honge, magar na wuh jo ap se mar jawe, ya diisre jan- 
war se mara jawe, balki khane ke waste zabh kiya 
jawe. Cliunanchi shariat i Musuwi men yun farmaya 
gaya: ** Wuh us chiz ko jo az khud mar gai ho, ya 
darindon ne use phara ho, na khavve, ki us se ganda 
ho jaega/^ Ah bar 22 : 8. Hare sdgpat ki mdnind, 
jo main ne ibtida men Adam ko di, main ne yih sab 
jite chalte janwar turn ko diyd, tumhen ijazat di ki sab 
men se, jahan tak ki ji chahe, khao. Khuda ne Nuh 
aur us ke beton ko yihi ijazat di, aur agle zamanon 
se sare mulkon men, jahan un ki aulad phail gai, 
pahle basnewale gosht khate rahe. Chunanchi kai 
isharon se malum hota hai ki Hindustan ke pahle bas- 
newale aisa hi karte rahe. Rig Veda se yih shloka 
ab hath aya hai ; — 

'' Ai Indra, chalak chalnewale, aur Sakipati, is vrit- 
ra par apna vajra chala aur us ki girah girah alag kar, 
jis tarah ki qasai gae ko katte hain, wagh/^ Ashtaka 
J, sukta61. Issejana jata hai, ki agle Hindu log, aur 
rishi bhi gae ke gosht se khauf na rakhte the. Manu 
ke dharm Shastr me© yih shloka hai : — 



M. A. 2348.] PAiDAisH 9: 4. 223 

"Yaiie deota o pition ko gosht charhake khana 
kuchh pap nahiij, aur ek khurwale janwar aiir jo 
charpae aur parinde pahchane nahin jate, unhea na 
khana chahiye :" Phir diisri jagah aisalikha hai : — 

h^'t: q^r^i^T: ^^t irmi ^^^ ^w^t: i 

Yane '^ pancli iiakhuawale janwaron men se pancli 
janwar khana chahiye, wuh panch yih hain, sedha, 
goh, kachhwa, sahi, khargosh, in ke siwa auron ko 
nahin, aur machhlion men se senhu, tunclak, aur 
rohu.'^ 

4. Agarchi Khuda ne ijazat di ki janwaron ka gosht 
khawen, taubhi un ka lahu mana kiya, kyunki qurban 
men lahu nihayat pak chiz thi, chunanchi Ahbar 17- 
10, 11 men yun likha hai: ^' Aur Bani Israel men se 
jo shakhs, khwah Israel ke gharane ka ho, khwah 
musafir jis ki budobash un men ho, kisi khiin ko kha- 
we^ to main us khdn khanewale par apiia gazab nazil 
karunga, aur use us ki jamaat men se kat dunga. 
Kyunki badan ki hayat lahu men hai; so main ne 
mazhab par turn ko diya hai, ki tumhari janon ke liye 
kafara de : kyunki wuh jo kisi jan ke liye kafara deta 
hai, so lahii hai/^ Hare sagpat ki manind main ne 
har qism ke janwar tumhen khane ke waste diya, 
magar na janwar ke sab hisse ekhl manind. Faqat 
us kiffosht tumhen khana rawa hai: us ki jdn^ jo us 



224 paidAish 9: 5, 6. [M. A. 2348, 

kd lahu hai, turn na Ichdoge, kyueki jism ki zindagi 
lahu men hai. Kisi jite jaiiwar ka ang mat kato, mat 
toro, mat khao jab tak us ka lahu us men rahta, aur 
us ka gosht lahu ke sath mat khao, pahle us ka lahu 
bakhubi nikalo. Lahii tumhare khane ke waste meri 
taraf se mana hai. 

5. Khuda rie bari mihrbani se insan ki zindagi ki 
hifazat ke waste ain thahraya. Aur sirf tumhdr,d lahu, 
is se na kuchh ziyada na kuchh kam, yane, thik yihi 
tumhara lahu main tumfidri jdnon ke ivdste intiqam aur 
saza ke sath dhundhumjd, aur, us ka badla iiinga, har 

jdnwar ke hdth se use intiqam ke sath dhundhungd, har 
ek janwar se, agar wuh admi ko mar dale, us ke lahu 
ka badla lurjga — '^ Agar bail mard ya aurat ko singh 
mare, aisa ki wuh halak ho ; to wuh bail pathrao se 
mara jawe, aur us ka gosht khaya na jawe/' Khuruj 
21 : 28 — aur ddmi ke hdth se main us ka badla lunga, 
insdn ke bhdi ke hdth se main ddmi ki jdn ko intiqam 
ke sath dhundhungdy yane, maqtul ke khiin ka intiqam 
main qatil se lunga. Jab Khuda khuni se khun ki 
talash karta, to zarur ki wuh apna khun badle men 
dewe. Onqelos ka Kaldani Tarjuma : — 

n -A' » 

" Us admi ke hath se jo apne bhai ki khunrezi kare, 
main insan ki jan ki talash karunga.^^ 

6. Jo ddmi kd lahu ykn biijhke aur kina aur hasad 
se bahdtd, ddmi hi se, yane hakim se ya jo koi jan ka 



M. A. 2348.] PAiDAisii 9: 7. ^25 

badia lene ke waste miiqarrar howe, usi ke hath se 

us kd lahu bahdyd jdegd : — 

Onqelos: n^^iD*^ n^m i^^^O^^ 'I'D^^D P)> ^T^t).!! 

T \ : T-r— — • — I.,-. ": 

" Gawahon se munsifon ke faisale se us ka lahii baha- 
ya jaega ;*' — kyunki ha sural i Khudd Khuda ne ddmi 
ko bandydf aiir agarchi us surat par gunah ka dag pa- 
huncha hai, taubhi us se hilkull us ki surat chhip iiahit) 
gai : is sabab se jo koi admi ko nahaqq mar dalta, so 
Khuda ki surat ko bigarta aur us ki nihayat behunuati 
karta hai. Sadiq Khuda khuni se iiitiqam lega,aui' us 
ka hukm yih hai, ki vvuh lu i zamin par jita na rahe, ki 
hakim, jo Khuda ka khadiiu hai, khuui ki taraf tahvar 
abas na pakarta. Agar koi shakhs apne hamsae ka 
kiiia rakhta ho, aur us ki ghat men laga ho^ aur us par 
hamla kare, ya jan bujhke aur kisi tarah se use jau se 
mare, to us par rahm na karna, wuli wajib ul qatl hai, 
aur bejurm ke khuu ka gunah dafa karna zariir hai. 
Par agar koi apne hamsae ko nadanistagi se mare, aur 
wuh us se pahle us ka kina na rakhta tha, wuh to wa» 
jib ul qatl nahin hai. Aise shakhs ke bachane ke was- 
te Khuda ne Purane Ahd-name ke waqt men khass tad- 
bir ki, Istisna 19. Sare admion men Khuda ku surat, 
jis par paidaish ke waqt mt-n Adam banaya gaya, 
kuchh baqi rahti hai, alawa is ke hakimon men us ki 
hukumat ki surat, aur muqaddason men us ki pakizagi 
ki surat hai, yun jo hakimon aur muqaddason ki 
khunrezi karte, so do guna sazawar hain. 

7. Aur turn jab ki sare janwar turn se darte aur 
kampte rahenge, aur tumhare ikhtiyar men die gae, aur 
tumhari khunrezi admi ke hath se meri taraf se aisi 



2'26 PAiDAisH 9: 8— 11. [M. A. 2348. 

khubi ke sath roki gai, to phalo aur barho ; zamin men 
bahut afzun ho aur us men barho, 

8 — 11. Chunki tufaii ne jahaii ko barbad kar diya 
tha, is liye Khuda ne ban mihrbani se Nuh aur us ki 
aulad ki khatirjamai ke waste vvada kiya, ki tamam rii 
i zamfn ko bigarne ke waste tufan kabhi phir na hoga. 
Aur Khudd ne Nuh ko aur us ke beton ko us ke sdth 
kahdy aur Main hi, dekho Main, jo Haqq Tadla aur 
Qadir i niutlaq aur Sadiq-ul-qaul hun, tumhdre sdth 
apnd ahd qdim o mustahkam kartd hurt, jo yun bar- 
qarar rahega aur hargiz na badlega, aur na sirf tum- 
hare sath, balki iumhdrinasl ke sdth, jo tumhdre pichhe 
hogi, yih wada turn se aur tunihare farzandon se hai, 
aur, us ke siwa, iiar nafs i zinda, jiti jan, bar tarah ke 
jandar ke sdth, jo tumhdre sdth hai, jo parindon men, 
jo mawdshi, bar qism ke charpaye chhote bare gharele 
janwar men shainil hai, aur }o zamin ke harjanglijdn' 
war men shamil hai, jo ab tak tumhdre sdth hai ; sab 
men sejo kishti se nikle, zamin ke sdre jdnwaron tak, jo 
un se paida honge aur phail jaenge : — aur main apnd 
ahd i mazkur tumhdre sdth, y$ne, tumhare aur tumhari 
nasi ke sath, aur sare jandaron ke sath, qdim kartd him, 
aisa ki wuh na talega, aur us ahd ka matlab yih hai, 
ki said bashar tujdn ke pdnion se phir kdtd na jdegd, 
halak na hoga; aur na sirf sare admi halak na honge, 
balki tufdnphir na hoyd, tdki rui zamin ko bigdr dewe, 
tabah kare. Khuda apne is wade ko qasaui bhi kah- 
ta hai : " Ki mere age yih Nuh ke pani ka sa mudmala 
hai, ki jis tarah main ne qasani khai thi, ki phir za^ 
min par Niih k^ sa tufan kabhi na hoga, us tarah ab 



M. A. 2348.] PAiDAisH 9; 12—14. 227 

main ne qasam khai, ki main tujh se phir kal)hf azur- 
da na hounga, aur tujli ko na gliurkunga,'^ Yasai. 54 : 
9. Apne Bete ke wasile se wuli ab ham se aisa suldk 
karta hai. Chunki wuh chahta hai, ki us ke wade ke 
waiis puri tasalli pawen, wuh apni marzi ki betabdili 
ke zahir karne men qasam ko darmiyan lata hai, Ibra. 
6 : 17} 18. Na insan ki neki se, baiki Khuda ki mihr- 
bani aur wafadari ke sabab se, jahan tufan ke pani se 
phir tabah na hua. Us ka yihi ahd samundar aur ba» 
dalon ko un ke muqarrar jagahon men mahfuz rakhta 
hai, un par qufl aur kiware lagata, aur kahta ki yahan 
thk turn ane paoge, aur age na barhoge. 

12. Taki yih ahd ziyada mazbut aur mu?tahkara 
maliim howe Khuda ne us ka ek zahiri nishan thahra- 
ya. Aur Khuda ne kahd, ki Yih us ahd M nishan hai, 

jo main apne aur tumhdre bich men, aur har nafs i zin- 
da ke bich men jo tumhdre sdth hai, abad ke pushton tak, 
pusht dar pusht hatiiesiia ke liye, detd hun. Is ahd 
ki barkaten na sirf insan, balki sare haiwanon se nis- 
bat rakhti liain. 

13. Khuda ne qaus i quzah ko apne ahd ka nishan 
tliahraya. Qaus i quzah sirf jab pani barasta zahir 
hota hai, Khuda ne use is ka nishan thahraya, ki pan! 
phir tufan i Nuh ke barabar barh na jawe. Main ne 
apni kamdn ko bddal men dit/d, yane, rakha hai, aur 
wuh mere aur zamin ke darmiydn ahd kd nishdn hogd* 

14 — 16. Aur aisd hogd ki jab main zamin ke upar 
bddal ki, yane bahut pani ki, badlion se ghatd Idungd, 
to wuh kamdn bddal men dekh paregi, dikiilai degi , aur 
agarchi pani ki ghata haibatnak hogi, taubhi main apne 



228 PAiDAiSH 9: 16—19. [M. A. 2348. 

qhd ho ydd karungdj jo mere aur iumhdre darmiydn^ 
our har nafs i zinda ke darmiydn, tamdm bashar men^ 
haiy aur pdni tufdn pJiir na ho jdenge, aise tufan ke 
niuwafiq na barhenge, tdki iamdm bashar ko tabdh 
hare, sare jandaron ko ru i zamin par se inita dewe. 
Aur wuh karndii hddal men hogi, aur main use dekhiin^ 
gd, tdki abadi, hamesha ke alid ko ydd karun — ajib ulfat 
ki baten, goya ki Haniadan ko yadgari darkar lioti — 
ki us bamesba ke abd ko.yo Khudd aur har nafs i zia* 
da ke darmiydn tamdm bashar men, jo zami>i par hai, 
yad rakbe. Agarchi tufan se cbar bazar baras se ziya- 
da guzar gae haiij, ab tak aisa koi tufan nabin aya hai. 
Baze mulkon men andbi aur barb ae bain, par tarnam 
ru i zamin par tufan i Niib ke muwafiq wirani aur ba- 
lakat nabin ai. Is men Kiuida ki qudrat aur wafadari 
asbkara boti bain, aur yib sab wajb i bauid aur sana- 
kbwani bai. 

17. Aur Khudd ne Nuh se kahd, ki yih us ahd kd 
nishdn hai. jo main ne apne aur tamdm bashar ke dar- 
miydn jo zamin par hai, qdim kiyd hai. 

18, 19. Yaban se is bab ke akbir tak Nub ke kbdn- 
dan, karobar, us ke beton ke ayande abwal, aur us kf 
maut ka bayan milta bai. Aur Nuh ke bete, jo kishti 
se de, Sim, Hdm aur Ydfat the. Yafat barfi bbai, aur 
Sim cbbota bbai tba. Sim ka nam yaban pabla milta, 
aglab bai ki us barakat ke bais se jo us ke bap ne use 
dl. Yib to gaur ke laiq bai, ki ye tin nam na sirf 
manawi liain, balki un tin beton ki aulad ke ayande 
ulnval se isbara karte bain. Ouinancbi Sim ki nmni 
\dm bai; vane is se isbara hai, ki us ki aulad barii nam 



M. A. 2347.] PAiDAisH 9:20,21. 229 

hasil karegi, namwar ho^i, khass karke is sabab se, ki 
us se wuh paida hua, jis ka nam bar ek nam se bartar 
hai. Ham ki maiii tapish, garmi hai, aur us kf aulad 
nihayat garm aqlim men rabti liai. Yafat ki mani jt?Aai- 
Ido hai, aur us ki aulad bashiddat bahut mulkon men 
phail gai. Aur Ham Kanada kd bap thd. Kanadn kf 
m^m pasti, ya pastbali hai, aur us ki aulad par Allah 
ki taraf se lanat rahi, aur jis waqt Musa ne bayaban 
men yih kitab likhi, yih lanat piiri hoti thi. Ye hi tin 
Niih ke bete the, aur inhin se tamdm zamin dbdd hut, 
Ibri mQu phail gai, 

20. Aur Niih tufan ke bad khetibdri karne lagd, aur, 
tarah ba tarah ki kishtkari karte hue, us ne ek tdkistdn, 
angur ka bag, lagdyd. Agarchi wuh bara admi, aur 
nek mard, aur burha, aur daulatmand tha, aur us ne 
asman se bari barakat pai, aur zamin par nihayat 
izzatdar tha, taubhi wuh bekar baithne na chahta tha, 
aur kisnai karni apni beizzati na samjha. 

21. Nub sadiq aur kamil admi tha, 6: 9, vane, dii 
o jan se rasti ka picliha karta raha; taubhi begunah na 
tha. Yahan afsos ka bayan hai. Agarchi Nuh ne 
Khuda se aisi ajib najat pai thi, wuh bare gunah men 
giriftar ho gaya. Jo koi apne tain qaim bujhta hai, 
so khabardar rahe, aisa na ho, ki gir pare. Khuda ne 
use azmane ke liye chhora, aur is naonine se hamen 
sikhata hai, ki gafil na rahen, balki hoshyar aur bedar 
howen. Aur us ne us mat se, jo us ke takistan se ba- 
sil hua, aglab hai bhul chuk se, ziyada piyd, aur nashe 
men ay a, nagahani gunah men giriftar hua ; aur filfaur 
hai wan ke muwafiq ho gaya, apne dere ke andar be- 



280 PAiDAiSH 9: 22—25. [M. A. 2347 

hosh hoke lotte hue dp ko nangd kiyd, Sare maipa- 
rast apni barl beizzati aur behurmati karte hain. 

22. Niih ka aib bara tha, par Ham ki besharmi aur 
beadabi hadd se bahar huiQ. Apne bap ki sharniinda- 
gi ko khushf se dekhke, hiqarat aur thatthebazi ke 
sath us ne apne bhaion ko, jo bahar raste men the, 
khabar di. Us ki umr ab sau baras ke qarib ho gai 
thi, so larakpan ke khel ke muwafiq nahin, balki kha- 
lis badkhoi se us ne yih kiya. Aur Kanaan ke bap 
Hdm ne apne bap ki barahnagi dekhi, aur hansi aur 
thatthe se apjie do bhdion ko raste men, dere ke bahar, 
khabar di. 

23. Sim aar Yafat ne fauran adab se apne bap ki 
sharmindagi aur behurmati ko chhipa diya. Aur Sim 
aur Yafat ne, ranj ke sath yih khabar sunke, aur apne 
bap se adab aur bari mahabbat rakhke, kaprd, libas, 
liyd, aur apne donon kdndhon par dhard, aur pichhe 
pdon jdke apne bap ki barahnagi ko dhdmpd, tur'un ke 
inu7ih pichhe the, aur un ki pith us ki taraf, aur unhon 
7ie apne bap ki barahnagi ko na dekhd. 

24. Aur Nuh apne mat se jdgd, nashe se hosh men 
aya, aur daryaft karke jo us ke chhote bete ne us se 
kiyd thd, use malum kiyd, 

25. Tab Ruh i Quds ki hidayat se us ne apne beton 
ke ayande ahwal ki ajib peshingoi ki, ki un ki aulad 
par pichhle dinon men kya bitega. Aur us ne, na 
zidd ya gusse se, balki nabuwat ki Ruh se kahd, ki 
Malaun Kanaan ! yane, us ki aulad. Chunaiichi Ka- 
na^ui sari nafrati kharabi aur gandagi se bharpur the. 



M. A. 2347.] paidAish 9: 25. 231 

Sadiim aur 4>mura ke gunah aur un k( saza sabhon ko 
malum hain. Us zamfn ke aur bashinde na sirf but- 
parast the, balki sab se kharab butparasti karte rahe : 
'• Kyunki unhon ne bar ek karih kani jis se Yahowah 
adawat rakhta hai, apne niabudon ke liye kiya, yahan 
tak ki apne beton, aur betion ko apne mabudon ke 
liye ag men dalke jala diya/' Istisna 12: 31. Un ka 
mazhub kharab tha, un ka akhlaq, un ki chal nihayat 
karih thi. Narawa biyah, bad khwahishen, jadugari, 
zinakari, laundebazf, aur har tarah ki sab se kharab 
badma^shi un ke darmiyan jari thin. Bilashakk aisi 
qaum par Allah ki taraf se lanat rahi, aur na Israelion 
ki sadaqat ke sabab se Khuda ne unhen us zamin ke 
waris kar diya: " balki Yahowah ne is sabab se ki we 
qaum sharir thin, unhon ko un ke age se nikala," 
Istisna 9 : 4. Aur agar Israeli log un ki chal ke mu- 
tabiq chalte, to unhen bhi usi tarah nikal deta, jaisa 
us ne un se kaha: '^ Tum un chizon men ap ko kisi 
se aluda mat karo, ki un sab kamon se qaumen, jinhen 
main tumhare age se hankta hitn, napak hoti hain. 
Aur zamin napak hoti hai : ki un ki badkari ka muta- 
laba un se karunga, aur zamin unheg jo us men baste 
hain qai kar dalegi. Pas turn ap meri shariaton aur 
mere huku^on ke hifz karo, aur un karahaton me^ se 

kisi ko koi na kare Taki zamin tumhari napaki 

se tumhen bhi ugal na de, jis tarah us ne un qaumon 
ko, jo turn se age thin, ugal diya. Ki jo kol un ka- 
rahaton men se kuchh karega, to we karnewale apni 
qaum men se kat jaenge," 1st. 18:24 — 29. Par jo 
lanat Kana^n par kahi gai, us se gulami khass murad 



.232 PAiDAisH 9 : 25. [M. A. 2347. 

hai. Kanadn malaiin ho, wuh apne bhdion ke liye g.U' 
Idmon kd g.uldmy yane, sab se nich aur past gulam hogd, 
Kanadn ki aulad apne rislitadar, yaiie Sim aur Yafat 
ki auladon ki sakht gulaiiii meg pusht dar pusht rahegi. 
Ndh ki peshkhabri dene ke bad qarib ath sau baras 
Israeli logon ne, jo Sim ki aulad se the, Yashii ki pesh- 
wai se zamin i Kanaau men dakhil hoke, un ke bad- 
shahon men se tis se ziyada mara, un ki zamin ko 
qabze men liya, us ke bahut bashindon ko mar dala, 
aur Jibaunion aur haze auron ko gulam aur khirajgu- 
zar thahrae. Us ke bad Suleman ne sabhon ko, jo 
baqi rah gae the, maglub kiya. *^ Wuh sari guroh, 
jo Hittion aur Amurion aur Farizzion aur Hawion aur 
Yabusion se baqi rahi, aur Israeli na thi : ban, un ki 
aulad, jo bad un ke zamin men baqi rahi, jinhen Bini 
Israel ne nabud na kiya, so Sulen^an ne unhen gulam 
banaya, aur we aj ke din tak khidmat karte bain. Le- 
kin Suleman ne apne kam ke liye Bani Israel men se 
kisi par khiraj i khadimi muqarrarna kiya, ki we jangi 
niard, aur us ke lashkar ke sawar, aur us ki garion 
aur us ke sawaron ke bandobast karnewale the/' 2 
Tawarikh 8: 7-9. Bad us ke Yunanion aur Rdmion 
ne, jo Yafat ki aulad men se the, zamin i Kanadii ka 
niuhasara karke, jo Kanadni baqi the, khususan Sur ke 
bashinde, unhen maglub kiya. Afrika ki shimali tardf 
ek bara sliahr Karthago name tha, jis ke auwal ba- . 
shinde Sur se ae, aur yuQ Kanadn ki aulad men se 
the. Rdmion ne us shahr ko bilkuU nest kar diya. 
Us waqt se ab tak, jo Kana^ni baqi hain, so gulami 
meQ rahe ; pahle Shar(]ioQ ne, jo Sim ki aulad men 



M. A. 2347.] PAiDAisH 9: 26. 233 

se the, unhen dabd diya, bad us ke Turkion ne, jo 
Yafat se paida hue, aur aj ke din tak we un ke tale 
rahte hain. Yun Karia^n pahle zamanoo men Sim 
ka gulam raha, aur pichhle zamanon men Yafat ka 
gulam, aur isi tarah Nuh ki peshingoi piid ho gai. 
Hdm is lanat se ^zad nahin raha. Misr, jo zam(n i 
Ham bhi kahlati hai, kai zamanon tak bari aur iqbal- 
mand badshahat rahi. Bad us ke Farsion ne, jo Sim ki 
aulad the, tab Yunanion ne, jo Yafat se paida hue, use 
apne qabze men liya ; aur us waqt se ab tak kabhi Sim, 
kabhi Yafat ki aulad ki gulami men rahi hai. Tamam 
Afrika men Ham ki aulad phail gaf, aur kai zamanon 
tak wuh aqlim Rumion ki, tab Sharqion ki, tab Turki- 
on ki gulami men raha. Us ke aksar bashinde kaisi 
kharabi, jahalat, pasti, aur gulami men rahte hai© ! 
Yun ajib tarah se Nuh ki peshingoi purl ho gai, 

26. Nuh ne Sim ko bhi barakat di, yane, ki din i haqq 
us ki aulad men mahfiiz rahega, aur Najat-dihinda us se 
paida hoga. Ruh i Quds ki hidayat se dekhke, ki Sim 
ki aulad ko barkaton ki kaisi daulat ki bharpuri di 
jaegi, wuh peshingoi ke sath us Khuda ki tarif karta, jo 
un barkaton ka denewala hoga. Aur us ne kahd, ki 
Yahowdhy Sim kd Khudd, mubdrak ! Matlab : Khu- 
da Sim ki aulad se khass taalluq rakhega, aur un me^ 
us ka nam Yahowah mashhiir hoga ; wuh un ka khass 
IChuda hoga, us ka pak din un men mahfuz rahega, 
aur un men wuh mujassam hoga. Aur Kanaan un ke 
liye g.uldm howe ! Yane, zamin i Kanaan un ke ikhti- 
yar men hogi, aur Kanadn ki aulad un ke gulam 
honge. Jab is peshkhabri ke ziyada pure hone ka 

Tt 



234 paidAish 9: 26, 27. [2347. A. M. 

waqt nazdik aya, Khuda ne Abiraham se kaha, ki 
** Main apne aur tere darmiyan, aur tere bad teri nasi 
ke darmiyan un ke pusht dar pusht ke liye apna ahd, 
jo hamesha ka ahd ho, karta bun; ki main tera aur 
tere bad teri nasi ka Kbuda hunga. Aur main tujh 
ko aur tere bad teri nasi ko Kana^n ka tamam mulk, 
jis men tu pardesi hai, deta bun ; ki hamesha ke liye 
milk ho, aur main un ka Khuda bunga/^ Paid. I? ' 7 
8, Jab vvada ke pure hone ka waqt ziyada nazdik 
pahuncha, to us ka kbass nam Yahowah, yane, Sim ka 
Khuda Yahowah ziyada saf malum ho gaya, Khuruj 
3: 14,6: 3. Aur bar bar Khuda ne Israelion ko 
hukm diya ki pak rahen, is wajh se, ki Main Yaho- 
wah tumbara Khuda bun. *' Turn mere muqaddas 
log ho jao, ki main Yahowah quddiis bun, aur main 
ne tumben khilqat men se chun liya hai, taki turn 
mere bo," Ahbar20: 26, Bahut pushton tak Khu- 
da ki kalisia Sim ki aulad men rabi, aur "jism ki 
nisbat se Masih bhi un men se nikla," Rum. 9: 5. 

27. Niib ne Yafat par yih barakat di, ki us ki aulad 
bahut barb jaegi, aur Sim ki niiras men sbarik hogi. 
Khuda Yd/at ko phaildwe ! Us ki aulad ko barb awe, 
aur un ke makanon aur mulkon ko phaila dewe. 
Yafat apne bhaion se bahut ziyada phail gaya. Us ki 
aulad aur un ke mulk nibayat phaii gae. Na sirf 
tamam Yurap ke, balki Eshia ke aksar bashinde Yafat 
se paida hue. Aur wuh, yane, Yafat Sim ke deron men 
rahe, sukunat kare ! Yafat ki aulad aachche din ko 
ikbtiyar karke Sim ke mazbab ki barkaton men sbarik 
ho jawen ! Mani yih hai, ki din i haqq Sim ki aulad 



2347. M. A.] PAiDAiSH 9: 27—2!). 235 

men mahfuz hoga, aur un se Yafat ki aulad ko taqsim 
kiya jaega, jo ayande waqt men sachche Khuda- 
paraston men shamil ho jaenge. Agarchi kuchh 
muddat tak Sim aur Yafat alag rahenge, taubhi waqt 
awega jis men we phir baham ho jaenge, aur ek hi 
ghar men rahenge. Do bazar baras se ziyada Sim 
aur Yafat ki aulad din ke bab men alag rabiii. Tab 
Yafat ke farzand Saihvin ke dere men shamil ho gae, 
yane, gair-qaumon men wuh pak din, jo Israelion 
men raba tha, mashhur aur maqbu) ho gaya. Wuh 
diwar, jo un ke bich men hayal thi, dhai gai, aur 
we donon, Sim aur Yafat, Khuda ke ek hi gLar men 
hoke ek kbandan ho gae. Yafat ki aulad pardesi aur 
musafir nahin rahi, balki ahl i taqaddus ki hamshahri, 
aur Khuda ke ahl i bait ho gae, Afs. 2 : 14, 19. 
Chunanchi Maslh ne Yafat ki aulad se ishara kiya, 
jab us ne Yahudion se kaha, ki '' Meri aur bhi bheren 
hain, jo is bherkhane ke nahin ; zarur hai, ki main 
unhen bhi laiiu, aur we meri awaz sunengi, aur 
galla ek aur charwaha ek hoga,^^ Yuh. 10: 16. Aur 
yih peshkhabri roz ba roz puri hoti jati hai, jab Khu- 
da is mulk men, aur aur mulkon men, jahan Yafat 
ke farzand rahte hain, gunahgaron ko apni taraf bu- 
lata, aur unhen apni pak badshahat men shamil kar 
deta, taki we Abiraham aur Ishaq aur Yaqub ki bara« 
katoQ men sharik ho jawen. Aur Kanadn un ke liye, 
yane Yafat ki aulad ke liye, guldm howe ! Bay an i 
mazkiir se wazih hai, ki yih peshkhabri kis tarah puri 
hui. 

28; 29, Aur tufdn ke bad Nilh sdrJie tin sau haras 



236 PAiDAiSH 10. [M. A. 1998. 

jitd rahd, aur Tarah, Abiraham ke bap ko, apne bad 
daswin piisht men, dekha. Aur Nuh ke sdre diUj us 
ki sari umr, sdrke nau sau baras the, aur dunya ki paU 
kaish se 2006 baras bad wuh mar gayd, TJ mr har- 
chand daraz ho, taubhi akhir ko us ka anjam hoga. 
Mubarak we jo hayat i abadi ke waris bain ! 



DASWIN B^B. 

Is bab menzamin ki aksar qaumon ki asl ka bayan 
hai. j^dmion ki zabanon ke garbar hone ke bad 
zamin Nuh ke tin beton men taqsim ki gai ; so agar 
ham waqt ki tarkib par lihaz karen, to is bab ko 
giyarahwen bab ke bad rakha chahiye. Yafat ki aulad 
Yurap men aur Eshia ki shimali taraf pachhim ka 
kona lij'e hue thi ; Ham ki aulad dunya ki dakkhin 
taraf, khusiisan ^frika men ; aur Sim ki aulad Eshia 
ke bich men, khusiisan nahr i Furat ke as pas. 

Is bab ka muktasar bayan yun ho sakta : — 

^VU KA NaSAB-NAMA. 

Ydfat ki aulad, 

I. JuMB : Kimmeri jo Bahr i Aswad ke shimali kinare par rah- 
te the. Un se paida hue : — 

1 . Askandz : qautn i namalum, shayad Arman aur Bahr i As- 
wad ke bich men rahti thi. 

2. Rifat : Kohistan i Rifi ke bashinde. 

3. Tujarmah : Arman. 

II. Majuj : Kaukus aur us ke atraf ke bishinde, Asqutia ke 
rahnewale. 

III. MAof: Madi. 

IV. YavAn : Yunani, jin se paidi hue : 



M. A. 1998.] PAiDAisH 10. "237 

1. Alisa : null qaum jo khass Hellene kahlati thi. 

2. Tarsis : Tartessus, jo Ilispania ki dakkhini taraf men tha. 

3. Kitti: Jazira i Qabras aiir aur Yuiiani jaziron ke bashinde, 
Maqadiiiiia samet. 

4. Diiddni: Dodonei, jo Epirus men rahte the. 

V. Tubal: Tibareni, jo Pantus men rahte the. 

VI. MasAk : Moskhf, jo kohistan i Moskhi ke bashinde the, 
Iberia, Arman, aur Kolkhis ke bich men. 

VII. Tf HAS : Threkia ke bashinde. 

2. Ham k( aulad. 
I. KusH : Kush aur dakkhini Arab ke bashinde, jin se paida 
hue : — 

1. Namrud : Babul ka pahla badshah> 

2. Sibd : Meroe. 

3. Hawilah: ek qaum jo Khaulotei kahlati thi, jo Dakkhini 
Arab men rahti thi. 

4. Sabtah : Sabota Dakkhini Arab men. 

5. Ramah : Ramah, jo Khalij i Faras par rahte the, jin se pai- 
da hue, (a.) Sabii, Dakkhini Arab men, (b.) Daddn, ek jazira 
Khalij i Faras men. 

6. Sabtika : Kush ki purabi sarhaddon ke bashinde. 

II. MiSR : Misr ke bashinde, jin se paida hue : — 

^/ ." . V \ ae-lab hai ki Afrika ke taifa the. 

3. Lihdbi : ya Lubi, Liibia ke bashinde. 

4. Naftuhi: Naftus ke bashinde, jo Sirbo Talao ke kinare, 
Misr aur Eshia ki sarhaddon par rahte the. 

5. Fatrusi : Misr ke zila Pathros ke bashinde. 

6. Ki shihi : Kolkhi, un se paida hue (a.) Filisti, aur (b.) 
Kaftuii: Jazira i Karti ke bashinde. 

III. FUT; Afrika ke Mauritania ke bashinde. 

IV. Kanaa'n : Zamin i Kanaan ke bashinde, jin se paida hue : 

1. Sur aur us ke atraf ke bashinde. 

2. Hitti, jo Yarushalam se dakkhin ki taraf Habriin ke mulk 
men rahte the. 

3. Yabiisi ; Yarushalam aur us ke atraf ke khass qadira 
bashinde. 

4. Amuri, jo Babr i Lut ke maskriq aur mag-rib ke kinaron 
pai' rahte the. 



238 PAiDAiSH 10: 1—5. [M. A. 2218. 

5. Jirjdsi. 

6. Hawi, jo Nadi Harmun aur Koh i Labnun ki wadioij men 
rahte the. 

7. Afqi : Labnun ki tarai ke bashinde. 

8. Sini : Mulk i Labnun ke bashinde. 

9. Arwddi, Fainuqi : jazira Aradus ke bashinde, aur us kinare 
ke jo us ke muqabil tha. 

10. Simdri : Fainiiqi shahr Sinira ke bashinde. 

11. Hamdt : Siiriyani shahr Apifauia ke bashinde, jo Orontes 
nadi par tha. 

3, Sim ki aulAd. 

I. A I LAM : Faras ke bashinde, khususan we jo zila i Elymais 
men rahte the. 

II. Asur: Asur ke bashinde, khususan jinhon ne shahar i 
Ninawah aur Rahabat aur Kalnah aur Rasan ko banaya. 

III. Arf.vksad : Asur ke shimali atraf ke bashinde, jin se 
Silah, Ibr ka bap, paida hua, aur Ibr se Ibri paida hue. Ibr se 
(a.) Falaj paida hua, aur (b.) Ydktdn ya Qahtdn, un sare Arabi 
tirqon ka pidar jo a. 26 — 2\) men mazkiir hain. 

IV. LuD : aglab hai ki mulk i Kush ki ek qaum. 

V. Aram : Aram aur Aram i nahrain ke bashinde, jin se paida 
hue: 

1. IFz: ek zila ke bashinde, jo Arab ke bayaban ke shimali 
atraf men tha. 

2. Hiil, shayad Aram ki un wadion ke bashinde jo kohistan i 
Lubnan ke do bare paharon ke bich men thin. 

3. Jatar, na -malum. 

4. Mas : Koh i Jordi ke bashinde, Nisibis se uttar ki taraf. 

1 — 5. Aur Nuh ke bete, Sirrij Ham aur Ydfat kd yih 
taivallud- ndma hai. Aur tufdn ke bad un ko bete paida 
hue, Yafat bara bhai tha, so us ka nasab-nama pahla 
milta. Ydfat ke bete ye hain, Jwmr, aur Mdjuj, aur Md- 
di, aur Yunduy aur Tubdl, aur Masdk, aur Tirds, Aur 
Jumr ke bete, Askandz, aur Rifat, aur Tujarmah, Aur 
Yundn ke bete Alisa, aur Tarsis, Kitti, aur DuddnL 
U'par ke nasab-nama i mazkur par lihaz karo. In se 
qaumon ke Jazire, yaiie, we nuilk jo Yahudia se sa- 



M. A. 2218.] PAiDAisH 10: 6—12. 239 

mundar ke us par, pachchhim ki taraf the, Yurap aur 
Eshia i Kuchak ke mulk, apni zaminon men, ek ek apni 
zabdn ke muwdfiq^ zabanon ke garbar hone ke bad, 
jis ka bayan giyarahvven bab men hoga, apne khdnddiu 
on ke muwdfiq, apni qaumon menphail gae. Un jaziron, 
yane samundar par ke mulkon ke bashmde phail gae. 

6, 7. ^ur Hdm ke bete, Kush, aur Misr, aur Fut, 
aur Kanaan, Aur Kush ke bete, Siba, aur Hawilah, 
aur Sabtah, aur Ramahj aur Sabtika, Aur Ramah ke 
bete, Sabd aur Daddn. 

8 — 10. Aur Kush se Namrud paidd hud, jis nam ki 
m^ni sarkashi hai, aur haqfqat men wuh Khuda ke 
barkhilaf nihayat sarkash tha; wuh zamin par jabbdr, 
yane, zalim aur nahaqq zabardast hone lagd, Wuh 
Yahowdh ke sdmhne, gustakhi se, zahiran, bekhauf,ya6- 
bdr, yane^ zabardast, shikdri thd, khatarnak zalim, 
jangi pahlawan^ jo na sirf jangii janwaron, balki ad« 
mion aur un ke huquq ka shikar karta aur un ke mal 
aur mulkon ko lutta tha. Is wdste, jab koi us ki ma- 
tt ind hoga, yih kahd jdegd, ki jaisd Namrud Yahowdh 
ke sdmhne, yane us ki hukumat ke barkhilaf, zabardast 
shikdri tha, waisa yih lutnewala zalim bhi hai. Aur 
Its ki mamlukat ki ibtidd, we shahr jin men us ne pahle 
hukumat ki, so Bdbul, aur Arak, aur Akkdd aur KaU 
nah, jo sab Sindr ki zamin men, Furat aur Dijlah k( 
nadion ke bich men, the. 

11, 12. Ham ke sarkash bete Namrud ne Sim ki 
aulad ke mulkon men ake un ki zamin ko nahaqq le 
liya. Us zamin, yane, zamin i Sindr, se, jab Namrud 
ne use apne qubze me© liya, Asur, us ki zabardasti ke 



240 PAiDAiSH 10 : 13, U. [M. A. 2348. 

samline se, nikldy aur Dijlah iiadi ke kiiiare par uttar 
ki taraf chalte hue ek jagah men tika, aur shahr i 
Ninawah ko bandy a, jis ke muqabale men us par hal 
ka shahr Musal waqi hai. Wuh shahr rafta rafta 
barha, aur mulk i Asur ka dar-us saltanat ho gaya. 
Kai zamanon tak wuh bahut bara aur iqbalmand 
shahr raha. Par us ki kharabi bashiddat barh gai, 
aur Khuda ne apne nabion ki marifat se us ki ta- 
bahi ki peshkhabri di. Wuh sari peshkhabrian puri 
ho gain, aur wuh shahr aisa bilkull mit gaya, ki bari 
muddat tak malum na hua ki Ninawah kahan tha. 
There baras guzre ki Layard Saliib shahr i Mus^al ke 
muqabil, Dijlah iiadi ke us par, jahan bahut purane 
tile the, jinhen haze qiyas kaite the, ki qadim Nina- 
wah ka wirana hai, khodue laga. Kya kahun/ Aise 
ajib makan, aur mahall, aur but, aur butkhane, aur 
makanat, aur ahl i pesha ke auzar pae gae, jin se us 
qadim shahr ki barai aur daulat is zauiane ke sare 
logon par sabit ho ga;n. ^ur Asur ne Ninawah ke siwa 
shahr i liahdbdt aur Kalah, aur Ninawah aur Kalah 
ke darmiydn Rasan ko banaya ; wahi, yane Ninawah, 
wuh lard shahr hai, yi&ke muttasil aur jis ki hukd^ 
mat ke tale ye aur tinon shahr i mazkiir rahe. 

13, 14. Aur Misr se Ludi, aur Andmi, aur Lihdbi, 
aur Naftuhij aur Fairiisi. aur Kaslubi, jin se Filisti 
nikle, aur Kaftiiri paidd hue. Misr se Filisti paida 
Inie, jin ka mulk Kanadnion ke nazdik tlia. Yih qaum 
Kanadni na thi, isi liye nn ka mulk bhi Bani Israel ko 
nahin diya gaya. Aur agarchi in donon qaumon men 
uksar laraian hua kip, taubhi Bani Israel un par qabiz 
II a hue. 



M. A. 2218.] pAidaishIO: 15— 31. 241 

15 — 19. Aur Kanadri se Saidd us kd pahlautd, aur 
Hittj aur Yabusi, aur Amuri, aur Jirjdsi, aur Hawi, 
aur Arqi, aur Sim, aur Arivddi, aur Simdri, aur Ha- 
matt paidd hue ; aur us ke bad Kanadnion ke ghardne 
phalle hue. Aur Kanadnion ki hadden Saidd se hain, 
jaisd tu Jirdr par Azzah tak dtd, jaisd tu Sadum, aur 
A murahj, aur Admdh, aur Ziboim par Lasa tak did 
hai. Aiiron ki nisbat Kanadnion aur un ki haddon ka 
ziyada khass bayan yah an milta, is wajh se ki un ki 
zamin peshtar se Israel ko di gai. 

20. Pas, Hdm ke bete, apne khdnddnon ke muwdfiq, 
apni zabdnon ke muwdfiq, apne mulkon men, apni qaU' 
mon men, ye hain. 

21. Aur Sim ko, usi ko bhi, auldd paidd hui : jo 
sdre Bani Tbr, ya'ie Ibrion kd bap tha, jin se Ndh ki 
barakat khass taalluq rakhti thi. Ham Kanaau ka 
bap kahliita hai, jis par Niih ne lanat ki ; Sim taziman 
Ibrion ka bap kahlata hai, jo ilahi wade ke farzand 
the. Sitn bhi, agarchi umr men apne bliaion men sab 
se chhota tha, taubhi barakat ke bais se us ne pah- 
laute ka haqq paya, aur yuu izzat men Ydfat kd bard 
bJidi tha. 

22 — 3 1 . Sim ke bete Aildm, aur Asur, aur A rfaksad, 

aur Tjild, aur Ardm the. Aur Ardm ke bete T/z, aur 

Hid, aur Jatar, aur Mas the. Aur Arfaksad se Salah 

paidd hud, aur Salah se Ibr. ' Aur Ibr se do bete 

paidd hue, ek kd nam Falaj (yane taqsim), jo tufan ke 

bad 101 baras, aur Masih se age 1757-8 baras paida 

hua, kyunki us ke dinon men zabanon ke garbar hone 

ke sabab se zamin taqsim ho gai, yane, us ke basbinde 

U 



242 PAiDAisH 11:1. [M. A. 2218. 

apne mulkon men idhar udhar paragande ho gae, 
aur us ke bhdi kd nam Yaqtan^ ya Glahtaii, thd, Aur 
Qahidn se Almuddd, aur Saia/j aur Hisdrmaut, aur 
Yarah, aur Iladordm, aur iTzdl^ aur Diqldhy aur Obdl, 
aur Abimdel, aur Sabd, aur Ofir, aur Hawilah, aur 
Yobdb paidd hue ; ye sab Bam Qahtdn the. Aur un 
kd makdn Masd se t\\i,jaisd tu Si/dr parpurab ke pahdr 
iak dtd hai. Pas, Sim ke bete apue apne khdnddnon ke 
muwdfiqf apni zabdnon ke muwdfiq, apni jzraminon men, 
apni qaumon ke muwdfiq, ye hain, 

32. So Bani Niih ke khdiiddn, apne tawalludon, yane 
apni qarabaton, ke muwdfiq, ap7d qaumon men, ye hain ; 
aur tufdn ke bad qaumen inhin se zamin par phail gain, 
Yiin Khuda ne '• ek hi lahii se adtui ki sab qctuni tamam 
zamin par basne ke liye paida ki, aur inuqarrar wa<{t 
aur un ke rahne ki hadden thabraiu/^ Amal IJ • 26. 



GIYARAUWAN Bi^B. 

Dasvren bab men bayan hua, ki zamin Nuh ke be- 
tnn meo, "» ki zabaiion ke muwafiq, taqsim ho gai. 
Is bab men bayan liai, ki kis tarah zabanou men farq 
barpa hua, jis sabab se insan tamaui jahan men phail 
g^e^ ^, I — 9. Bad us ke Sim ki aulad ka zikr, Abi- 
raham tak inilta hai, 10 — 32. 

1. ^wr us se peshtar ki Nuh ke bete apne apnr 
mulkon meo, jahan ke tania*n atraf men phail gae, 
tamdm zamin, yaue, tamam zamin ke bashinde, ek hi 
lab 86 bolte, aur tk hi tarah ki bdien kahte the ; na 



M. A. 234S.] paidAish 11 : 1—4. 243 

birf uii ki zaban ek thi, balki ek hf tarah se us ka ta- 
laffuz, aur un ki baten ek hi raqam ki, yane un k* 
mashwaraten ek hi tarah ki thin. Aglab hai, ki wuh 
qadiin zaban, )'ane Ibri, Nuh aur Adam ki zaban thf. 
Admion aur jagahon ke nam, jo jalian ke qadim tawa' 
nkh men milte, so khass Ibri nam hain, maslan Adam, 
Hawah, Qain, Adan, Niid, wag., aur Ibri zaban me© 
ye sab nam nianawi hain. 

2. Aur aisd hud ki jab we purab se, jahan tufan ke 
bad jahaz tika, Arman ki mashriq taraf se, mashriqi 
Furat nadi par, apne dere ukhdrke chale^ jab we apne 
deron ke sath rafta rafta chale ae, to uahon ne zamin i 
Sinar men, Onqelos kahte ki B^bul men, ek maiddn 
pdydj aur wahdn rahne lage, 

3. We apne kharab maqsad men aise mashgiil the, 
ki agarchi patthar na mile, aur kam nihayat mushkil 
tba, taubhi us se roke na gae. Aur unhon ne ek ek 
apne parosi se kahd^ ki Alo, ham int bandwen, aur un- 
hen bakhubij \ bri men, pakane tak, pakdwen : aur un^ 
hen patthar kijagah int, aur gach kijagah humar thd. 
Us mulk men ab tak nihayat bare aur ujar tile hai^j, 
jo intoQ aur us humar ke gach se banae gae the. 

4. AuVy aglab ki Namrud ki peshwai se, unhon ne 
kahd, yane, jab int banane ka mansuba karte the, ki 
Alo, apne wdste ek shahr bandwen, aur ek burj, aur us 
ki choti dsmdn par howe, asman tak pahunche, yane, 
nihayat baland howe, aur apne wdste, hal aur anewali 
pushton men, ek ndm karen, taki is zamane ke sare log 
hamari tabidari karen, aur anewali pushton men ha- 
uiara nam o nishan bakhubi malum howe. Unhon ne 



244 PAiDAiSH 11 : 5—7. [M. A. 2348. 

kaha, ki ham shahr aur uncha burj banawen, aur 
apna nam karen, mabddd, ta na ho ki, ham tamdm ru 
i ^amin 2)ar pardganda, pares ban, hojdwen. 

5. Yahan insan ke taur se, aur ad mi on ke khiyalon 
ke muwafiq kaha jata hai, ki Khuda us shahr aur burj 
ko dekhne utra. Aur Yahowdh us shahr aur us burj ko, 
Jo bani Adam bandte the, dekhne utrd, yane, apne 
kamon se zahir kiya, ki wuh un ki is badi se waqif 
tha: sa^a dene se malum kiya, ki wuh un badkaron 
ke darmiyan hazir o nazir tha. Onqelos ka Kaldani 
tarjuma yih hai : — 

" Aur Yahowah zahir hua, taki us shahr aur burj ke ba- 
nanewalon se intiqaia i.iWe, jo bani insan banate the/' 

6. Aur Yahowdh ne kahd, yane, ap men kaha, ki 
dekh, ummat ek hi, aur lab, zaban, boli, ajashwarat, 

_ek hi un sabhon ki hai ; aur kam karne ke liye yih un 
ki ibtidd hai, yih we kanie lage, aur ah koi bdt, jo we 
karne ke liye irdda rakhenge un se kdti, roki, najdegi. 
We jis kam ka irada rakhenge, bagair muajaza ke us 
se na ruk sakenge. 

7. Yahan pahle bab ki chhabiswin ayat ke muwafiq 
Taslis, ya Salsut, ki maslahat milti hai. Meri tafsir 
1 : 2^ dekho. Alo, ham tin Aqniim ufren, aur wahdn 
un ke lab men balbalaty garbar, Mien, jis se we ek ek 
apne parosi kd lab na sunenge, ki we ek xMsre ki boh', 
z^b.an, aur maslahat na samjhen. Ibri masdar ^^^ 
ipdlal) se, jis se hifz i balbahit aur Babul uiilte hai^j. 



M. A. 2348.] PAIDAI8H 11 : 7, S. ^ 

mila do Rum( lafz balbus, hiklanewdla, balbutio, hik- 
lana, Alemani aur Angrezi babble, befaida bakna, Yu- 
nani Bapfiapos, (barbaros,)=Ba\^a\os, (balbalos,) wuh 
jis ka talaifuz durust nahln hai. 

8. So^ un ki bolf men garbar dalne se, Yahowdh ne 
unhen wahdn se tamdm ru i zamin par pardyanda kiyd ; 
aur ive us shahr aur burj ke bandne se bdz rahe, Un 
ki zaban men aisa garbar tha, ki age ko un se kuchh 
kani na nibh saka. Ek Shair us ka bayan Angrezi 
men yun karta hai : — 

" Bring me, quoth one, a trowel, quickly, quick ; 

One brings him up a hammer : Hew this brick, 

(Another bids), and then they cleave a tree : 

Make fast this rope ; and then they let it flee. 

One calls for planks ; another mortar lacks ; 

They bear the first a stone — the last an axe. 

One would have spikes ; and him a spade they give ; 

Another asks a saw, and gets a sieve. 

Thus crossly crost, they prate and pant in vain ; 

What one hath made, another mars again." 

Jis kd tarjumd nazm men yun hai : 

Ek kahta hai, ki karui jaldtar de mujh ko to, 
Koi hathauri deke bola kar durust is int ko, 
Katte hi per koi kahta hai yih rassi kass, 
Diisra kasne ke badle dhila kar deta tha bas, 
Ek takhta chahta, ek kahta tha ab gara deo, 
Ddsra kahta kulhari aur patthar laya leo ; 
Thi kisi ko kilou ki khwahish agar us ja nipat, 
Ddsra us ke iwaz pharsa use la deta chat, 
Algaraz befaida bak bak hi karte the wuh saf, 
Arzu rakhte the yaktai ki, par tha ikhtilaf, 
Ek tha jo shai banata dusra deta bigar, 
Ydn hi bigre banke we sab haqq nahin tha unki ar. 
Uu 



946 paidAish 11 : 8. [M. A. 2348. 

Dunya k( sari zabanen, jo hai men jari hain^ thori 
qadim zabanon men mushtaraal ho sakti hain. Ibri 
saban, jo sab se qadim thi, aulad i Sim ki sari zabauon, 
y^ne Arami, Suryani, Samruni, Arabi, Kusiii, wag., 
zabanon ki madar hai. Phir, Yafat ki aulad men 
Sanscrit, zaban i Zand, Yiinani, Rumi, Lithuani, 
Gothi, Alemani, Sklavoiii, wag., zabanon ki madar hai. 
Wuh burj, jise Namrud ke pairau banane lage, Na- 
bukhiidnazar, ya Baklitnazar, ke waqt tak raha. Us 
ne Babul ko do bara banaya, aur us burj ko arasta 
karke Bel deo ka mandir thahraya. Jab Babul wiran 
ho gaya, us burj ka wirana raha, aur aglab hai, ki ab 
tak, qadim Babul ke wirane par, Furat nadi ke nazdik, 
Qadim Babul ka Burj, ek bare wirane men, jis ka nam 
Birz i Namrud hai, rahta hai. — Kai aur kitabon 
men waqiat i mazkiir ka bayan milta hai : Yiisaf, 
ya Yiisefus, ek Yahudi muarrikh, yiin bayan karta 
hai : ** Jab sare admi ek hi zaban bolte rahe,un 
men se bazon ne ek nihayat uncha burj banaya, 
goya ki we asman tak charte hain ; par dewton ne 
andhi chalake us burj ko gira diya, aur ek ek ko 
makhsus zaban di; aur is sabab se shahr i Babul ne 
apna nam paya.^^ Abydenus, Yusebius ke muwafiq, 
bayan i mazkur ki manind bayan karta hai. '* Baze 
kahte hain, ki palile admi zamin se paida lioke, jab 
we apni quwat aur qadd ke baia se gustakh ho gac, 
yih guman karke, ki bam dewton se afzal hain, sha- 
rarat se ek burj banane lage us jagah par jahan Babul 
ab hi hai. Par jab wuh kam asman ki taraf barha, 
dewton ne use andhion ke wasile se bananewalo© par 
gira diya. Us waqt tak sare admi ek hi zaban ^olte 



M. A. 2348.] PAiDAisH 11:8. 247 

rahe ; tab dewton ne un ke darmiyan mutafarriq 
zabaiien cjal din. Tab Zuhal aur Taitan ke darmiyan 
larai ka shuru hua." Phir, Yupolemus kahta, ki 
' Shahr i Babul un pahlavvanog se banaya gaya jo 
tiifan se bach gae ; ki un pahlawanon ne sab se nam- 
war burj banaya, jo tamam tawarikh men malum hota 
bai ; aur ki wuh burj Allah ki behadd qudrat se tukra 
tukra kiya gaya, aur we pahlawan tamam rvi i zamln 
par pareshan aur paraganda ho gae.'^ 

Puranon men yih bayan milta hai, ki Daityon aur 
Dewton ke darmiyan bari larai hui. Jan parta, ki is 
men Babul ke bananewalon ki sarkashi se ishara milta 
hai. Bhagawata ke athwen skand men bayan hai, ki 
Bali ne Indra ka muqabala kiya 3 us men se thora yahan 
likha gaya : 



$48 paidAish 11 : 8. [M. A. 2348* 

^^T tftnn rr^ZT^f^ I ^T^i^rT TT^fw^ ^T^^fT 

^^ f%q: II m^H ff%^7i^T '^^i^ ^^^^: i ^^T^i 

" Jab deoton ne amrit pi liya, aur Daityon se aur 
Deoton se larai hui, aur Daitya Vishnu se mare gae, tab 
Sri Shukdeo Muni bole : kiTis ke anantar param pur- 
ush ki bari kripa se phir paya hai jiwan ko jinhon ne 
aise jo asur we yudh men jinhon ne unheu pahle mara 
raha, unhou ko atyant marte bhae. Aur Indr Vayu, 
adi deote bhi marne lage. Jab Bhagvvan Indra ne 
krudh hokar Bali ke liye bajr uthaya, tab praja ne 
lia ha aisa shabd kiya, maha sangraai men phirne- 
wala manaswi sampanya aur samhne khara, jo Bali us 
ka anadar kar bajr hai hath me© jis ke aisa jo Indra 
so Bali se yih bat kahne laga: ki jaisa chhali nat 
mundi hui hain ankh jinhon ki aise balakon ko jit kar 
unhog ka dhan bar leta, taisa hi He murh nut ki nafn 
chhal karke ham logon ko jitne ki ichchha karta hai, 
aur jo log kapat se swarg men charhne ki ichchha 
karte^ aur swarg ko nanghne aur moksh ko prapt hone 
ki ichchha karte hain, un agy anion aur choron ko 



M. A. 2348.J PAIDAI8H 11 : 8. 249 

main purab sthau se niche gira deta hiiu. So mai^ aj, 
He Mand buddhi chhali, jo tii, tera sir sau konewale 
bajr se haran karunga, tu apne jatioij ke sath phirta 
rah. Bali bola, ki jo log kal ke prerit yudh meo 
khare rahte hain, un sabhon ko kram se yash aur jit 
aur har aur inaran yih sab laga hai. Pandit jan to 
sansar ko kal se bandha dekhte hain, is karan na 
harsh na shok karte hain. Turn to is men apandit 
ho, jo log apne ko jai ka karan mante hain, un ki 
banion ko jo kaleje ko tor dalti hain, ham nahin gra- 
han karte. Sii Shukdeo Muni bole, ki aisa kahkar 
biron ko dabanewala balwan Bali ne Indra ko kan tak 
khiche hue baaon se mara, phir banon ko khinch ma- 
ra. Is riti se jab satyabadi Bali ne ankush se mara 
hathi ki nain Indra ko hata diva, aur jab Indra Bali ka 
ban na sah saka, tab shatruon ko dabanewale Indra ne 
arnogh bajr ko Bali ke lipar mara, so Bali kate hain 
paksh jis ke aisa jo parbat tis ki nain bhum men 
bioian sahit gir para aur mar gaya. '' 

Quran ke Sura i Nahl ki 28 a. men yun bayan 
milta hai: — 



"-"> > 9 ^ '' f p ^ 



^^y O O^ ^ »<| yyy <>> 









^ /^ 



'* Dagabazi kar chuke hain un se agle ; phir pahun- 
cha Allah un ki chunai par ueo se ; phir gir pari un 



250 paidAish 11:8, 9. [M. A. 2348, 

par chhat upar se, aur aya un par gazab jaha^ se kha- 
bar na rakhte the." 

Baizawi is ki tafsir me© yun bayan karta hai : — 

3.^A-* <JjUi rr^'^^ s^^ u^*i^ ^ «5^*a3 aj ^^yJ^iJ^p^ 

** Aur kaha gaya, miirad is 6« Namrud beta Kaiiadn 
ka hai, banaya sarah bich Babul ke, baland kiya us 
ko 5000 gaz, uinniedvi'ar tha asman se, pas rawan 
kiya Allah Ta^la ne hawa ke tain, pas gira upar us ke 
aur us ki qaum par, pas halak iiue we sab." 

Tafsir i Husaini men yih bayan hai : — 

jjlO ^.Ojt I^ lb ^^J i^jj^j ^^I k.^^^ jl ^=^«^l.j 

" Raze kahte hain, ki niurad is bina se sarah i Nam- 
rud hai, ki Babul men banaya tha, balandi us ki 5000 
gaz thi, aur kahte hain ki arz us ka do farsakht tha, 
ki daryaft umur i asmani kare, aur upar Khuda Ibra- 
him ke mutla hokar us se muqatila kare, bad az ta- 
mam hone sarah ke hawa chali, aur makan gir pard." 

9. Is liye us kd nam Babul, yane garbar, kaha gayd ; 
kyvnki wahdn Yahowdh ne sari zamin ke lab, yane, bo- 



M. A. 2348.] PAiDAisH 11:9, 10. 251 

If, men balbalat, garbar, ddli aur wahdn se Yahowdh 
ne unhen tamdm ru i zamin par pardganda kiyd, Un 
ka irada tha, ki baham raben; Khuda ne unben para- 
ganda kiya. Un ka irada tiia, ki bara nam haail 
karen ; aur unhon ^ne ban badnami iiasil ki. We 
Kbuda ke irade ke barkhilaf bari hosbyari se tadbir 
karne lage, aur Kbuda ne un ki danii^bmandi ko mabz 
bimaqat tbabraya. *' Wub jo asman par takbtnisbiu 
bai, bansta bai, Kbudavvand unben tbattbon men ura- 
ta hai'^. Un ki abmaqi ka pbal un ki sar. aulad meg 
ab tak baqi bai. Bani Adam ki niutafarriq zabanen, 
jin ke sabab se besbumar takb'f basil boti, so Babul 
ke bananewalon ki hosbyari ke nisban Jiain. Agarchi 
zamin par bahut zabanen bain, aur dunya ke akhir 
tak rabengi, par asman par siif ek bi y.aban bai. Wa- 
ban na boli men na maslabat men kucbh garbar boga. 
Jab Masib ki badsbiibat ka sburu bua, tab Babul ke 
mujiza ke barkhilaf Rub i Quds ne dusra mujiza zabir 
kiya, yane, rasulon ko mutafarriq zabanon se bolne 
ki taqat di. Jo Masib ki badsbabat men dakhil hue 
bain, agarcbi un ki boli men farq hovve, taubbi un ki 
maslahat ek bai, yane, na ki apna nam, Babul ke bana- 
newalon ke muwafiq, banaweo, balki apne peshwa 
Masib ka jalal zabir karen 

10. Bayan i mazkura ke muwafiq Nub ki auiad 
apni zaminon men, bar ek apni zaban ke muwafiq, 
apne kbandanoo ke muwafiq, apni qaumon me© para- 
ganda bo gai. Ab un sabl^on ko cbboyke muqaddas 
tawarjkb ka yib hi matlab bai, ki us khass sbakbs ka 
bayan kare. jise Kbuda ne apne kalam ki bifazat ke 



259 PAiDAisH 11 : 10— 2G. [M. A. 2056. 

waste chun liya, aur jis ki nasi se Masih mujassam 
hua. Yih Sim kd tawaUud-ndma Abiraham tak hai : 
Sim ek sau baras kd hud, aur lis se tufdn ke do baras 
bad Arfaksad paidd hud. 

11. Aur Arfaksad ki paiddish ke bad Sim pdnch sau 
baras jitd rahd, aur us se bete aur betidn paidd huin. 
Is se malum hai, ki Sim ne iia sirf Matusalah aur 
Lamak ko tufan se peshtar, aur tufan ke bad Abiraham 
ko dekha, balki pachas baras tak Ishaq ka ham^sr 
raha. 

12, 13. Aur Arfaksad painits baras jitd rahd, aur us 
se tufan ke bad 37 baras^ aur ddnya ki paidaish ke bad 
1693 baras, Salah paidd hild. Aur Salah hi paiddish 
ke bad Arfaksad char sau tin baras jitd rahd, aur us se 
bete aur betian paidd huin, Yahan dekiio ki tiifan ke 
bad insan ki umr bahut kam ho gai. 

14 — 26. Aur Salah tis baras jitd r hd, aur us se, 
tufan ke bad 67 baras, afrinish ke bad 1723 baras, Ibr, 
jis nam se Jbri log apna nam lete bain, paidd hud. 
Aur Salah, bad us ke ki I^br us se paidd hud, chdr sau 
tin baras jitd rahd, aur us se bete aur betidn paidd 
huin. Aur I^br chauntis baras jitd rahd, aur, tufan 
ke bad 101 baras, aur dunya ke \7^1 sal nkcn, us se 
Fdlaj paidd hud. Aur tbr, bad us ke H Fdlaj us 
se paidd hud, chdr sau its baras jitd rahd, aur us se 
bete aur betidn paidd huin, Aur Fdlaj tis baras jitd 
rahd, aur us se, tiifan ke bad 131 baras, dunya ki 
paidaish ke bad 1787 baras, Rail paidd hiid. Aur 
Fdlaj, bad us ke ki Rau us se paidd hiid, do sau nau 
baras jitd rahd, aur us se bete aur betidn paidd huin. 



M. A. 1996.] pAidaish 11 : 20—26. 253 

j4ur Ray, batis baras jitd rahd, aur us se^ tilfan ke bad 
163 baras, dnnya ke J8I9 sal men, SaruJ paidd hud, 
Aur Rail, bad 21s ke ki Sang us se paidd hild, do sou 
sdi baras jitd rahd, aur us se bete aur betidn paidd 
huin. Aur Saruj its baras jitd rahd, aur tufau ke bad 
193 baras, bad diinya ki paidaisU ke 1849 baras, us se 
Nahur paidd hud. Falaj aur Saruj donon tls baras ke 
the, jab un ke bete paida liue. Aur Sariij bad us ke 
ki Nahur us se paidd hud, do sau baras jitd rahd, aur 
us se bete aur betidn paidd huin. Aur Nahur untis 
baras] jitd rahd, aur tufan ke bad 222 baras, aur 
dunyd ki paiddish ke bad 1878 baras, Tdrah us se 
paidd hud, Aur Nahur bad us ke ki Tdrah us se 
paidd hud, ek sau unis baras jitd rahd, aur us se 
bete aur betid?} paidd huin Aur Tdrah saitar baras 
jitd rahd, aur us se Abirdm, Nahur aur Hdrdn 
paidd hue, Jan parta ki Haran pahlauta tha, par, jis 
tarah ki Nuh ke beton men Sim ka nam tazicnan 
p-dhla milta, waisa Tarab ke beto© me© Abirani ka 
nam izzat ke taur se pahla mazkur bai. Agar is bab 
ki batiswin ayat, barahwen bab ki chauthi ayat se 
mila dewen, to malum boga, ki jab Tarah ki umr 130 
baras ki hiii, tufan ke bad 352 baras, aur dunya ki 
paidaish ke bad 2008 baras, Abiram paida bua. Is 
nat^ab-name se maliim hota bai, ki tufan ke bad insan 
ki umr rafta rafta ziyada kotab ho gai. Sim 600 
biras tak jita raba, aur yih umr banisbat un ki umr 
ke jo tufan se peshtar paida hiie, kuchh kam thi. 
We till aba, jo Sim ke bad paida hue, vane Arfaksad, 
Salah. aur f br, 500 baras ki umr tak nahin palumcbe. 

V 



244 PAIDAISH 11 : 27, 28. [M. A. 1996. 

In ke bad tin aur milte, yane, Falaj, Rad, aur Saruj, 
jo 300 baras ki umr tak nahin pahunche. Bad in ke, 
siwa Tarah ke, koi dusra 200 baras ki umr tak nahfn 
pabtincha; aur jab thori aur pusht guzar gain, Musa 
ne kaha, ki aksar insanoo ki umr sattar baras, ya 
ziyada karke assi baras se ziyada nabin hoti. 

27, 28. Aur yih Tdrah kd tawallud-fidma hai : Td- 

rah se Abirdm aur Nahur aur Hdrdn paidd Me ; aur 

Hdrdn se Lut paidd hud, Aur Hdrdn apne bdp Tdrah 

ke sdmhnej apni janambhum men, Kasdion ke Ur men, 

jo Aram Nahrain men tha, mar gayd. Kasdi, ya 

Kasdim, Babul mulk ke asli bashinde na the^ par 

Asuri log, jab un ki saltanat jari rabi, unhen Arman 

ke kobistan, ya Kurdistan, se mulk i Babul men lae. 

Shahr i I/r Aram Nab rain ki shiraali taraf men tha. 

Us ke vvirane ka nam Um-Glir hai, jo hal ke j^rabi 

shahr Suk us Shukh ke nazdik Furat nadi par hai. U'r 

ki man! roshni, ya dg hai, aur qarib i fahm hai, ki 

yih nam, ag ki paras lish ke bais se, jo wahan muqar^ 

rar hui, us shahr par lagaya gaya. So shahr i Ifr ka 

nam, wahan ki muqarrar hui atash ki parastish ke 

bais se, Hindustani men Atashabad, ya Aginpur, ho 

sakta hai. Is se yih ishara hai, ki Sim ki aulad, 

Yafat ki aulad ki manind, Khuda ka khiyal roshni 

se lete the. KgQ chalke main is ka ziyada bayan 

kariinga, ab Ibrahim ki asli halat pnr, jab wuh apni 

janambhum men tha, kuchh gaur karen. 

Tiifan k*e b^d das pushton men insan, Khuda ko far- 
amosh karke, ^Dhir nihayat bargashte ho gae, aur but- 
parasti karne hjge. Yuvsiiu, 24 : 2 se dar\ aft hota hai, 



M. A. 2348.] paidAish 11 : 27, 28. 265 

ki is butparastl men Ibrahim, ya Abiram, bhi phans 
gaya tha. Yashu iie Israelion se yun kaha, ki ^* Tuu!- 
hare bapdade Tarah, Ibrahim ke bap aur Nahur ke 
bap ne, ki sabiq zamaiie se nahr ke par rahta tha, 
ddsre ilahon ki bandagi ki.'^ Jab Ibrahim butparast 
khandan men rahta tha, Khuda ne us ko farmaya, ki 
sab kuchh jo wuli aziz janta tha, chhorke aur ilahi 
hidayat par chalke, dusre mulk men jawe, aur Khu- 
da ne wada kiya, ki wuh barkaton ka bais hoga, aur 
us ki nasi men zanun ki sari qaumeu barkaten pa- 
wengi. Us ke larakpan aur us ki jawani ke dinoft 
ka ahwal Khuda ke kalam men nahiQ milta, par qa- 
dlm qisse aur riwayat bayan karte hain, ki wuh kis 
tarah sachche Khuda ki talash men raha, aur daryaft 
kiya, ki butparastl kaisi naqis hai, aur nekl ke sabab 
se sataya gaya. Halanki us shahr ka nam, jis se Ib- 
rahim nikal aya, I/r, vane, atash tha, is bat par ek 
riwayat manqul hai, ki Namrud ne Ibrahim ko ag 
men dalwa diya, par wuh us men se bataur muajize 
ke bach nikia. Yahudion men ek riwayat yih hai : — 
*' Tarah butparast tha ; Ek roz safar ko gaya, aur 
Ibrahim ko apne iwaz men but bechne par muqarrar 
kiya. Jab jab kharidar ata, Ibrahim us ki umrpiichh- 
ta ; jab wuh jawab men kahta, ki " Mai^ pachas ya 
sath baras ka hun,^' Ibrahim yun kalam karta, " Wa- 
■ waila us admi par jo sath baraa ka hoke, ek din kl kari- 
gari kl ibadat kare.'^ Yiin kharidar nadan iiokar iaut 
jata. Ek roz ek ^urat kuchh maida ek bartan menial, 
aur hukm diva, ki un ke age rakha jawe. Lekin Ibra- 
him ne ek chhari lekar sab muraton ko tukre tukre 



S56 PAIDAI8H 11 : 26, 27. [M. A. 1996. 

ya chur chur kar dala, aur sab se ban .murat ke hath 
me5 use pakra diya. Jab us ka bap lauta, us ne 
puchha, " Yih kis ne kiya?*' Ibrahim ne kaha, " Main 
kyiio inkar karun ? Ek aurat ek bartan men maida 
lai, aur mujh se kaha, ki use un ke samhne dhar de. 
Jab maiQ ne aisa kiya, un men se bar ek pahle khaya 
chahta tha ; tab sab se bari murat uthi, aur apni 
lakrf se unhen nest kiya/^ Tarah ne kaha: **Tu mujh 
se kaisa qissa kahta hai ? kya unhen kuchh samajh 
hai ?'^ Ibrahim ne jawab diya *'Kya tere kan tere munh 
ki baten sunte hain ?^' Is par Tarah ne use lekar 
Namrud ke supurd kiya, jis ne Ibrahim se kaha, ^* Ko 
ham ag ki parastish karen !" " Kyun nahin pani kf, jo 
ag ko bujhati hai.^^ "Achchha pani sahih.''^ **Pani se 
ziyada badal ki, jo pani rakhta hai/^ <*Bhala badli hi ki." 
**Kyun nahin hawa ki, jo badalon ko dur kar deti hai ?" 
*' Khiib, hawa sahih." " Kyiin na admi ki, jo hawa ko 
sah leta hai.?'' Badshah ne kaha, " Tu bakwadi hai, 
main ag ki parastish karta hun, main tujhe us men 
dalwa dunga, wuh Khuda, jis ki tu tazim karta hai, 
tujhe us men se nikale !" Tab Ibrahim ag ke bhatthe 
men dala gaya, par Khuda ki qudrat se us se bach 
nikla. 

Mahammadion men bhi is ki bahut bahut riwayat 
hain, jo unhon ne Yahudion aur ^rabion se pain. 
Un ki riwayat ke muwafiq Ibrahim apne aiyam i jawa- 
nl men butparast tlia, aur sachche Khuda ki shiiiakht 
us ne yuo pai» jaisa Quran ke sura i In^m a. 75 — 81 
men Jikha hai: — 



M. A. 1996.] PAiDiisH 11 : 27, 28. 5S7 

^^<» ^ -^ X^^ ^^ A^ A ^ ^ A^^ ^ A A^ II ^ 

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" Aur jab kaha Ibrahim ne, apne bap Azar ko, Tix 
kya pakarta hai muraton ko Khuda ? main dekhta 
hun, tii aur teri qaum sarih bahke hue, aur isi tarak 
ham dikhane laga Ibrahim ko saltanat asman aur 
zamin ki, aur taki us ko yaqln awe. Phir jab andhe- 
ri ai us par rat, dekha ek tara ; bola yih hai mera 
Rabb ; phir jab wuh gaib hiia, bola mujh ko khush 
nahin ate chhip janewale. Phir jab dekha chand chil- 
lakta, bola, yih hai mera Rabb ; phir jab wuh gaib 
liua, bola, agar na rah de mujh ko Rabb mera, to 

beshakk rahun main bhatakte k>gon men. Phir jab 

Vv 



tbd PAiDAiSH 11:27,28. [M. A. 1996. 

dekha siiraj chillakta, bola, Yih hai mera Rabb, yih 
sab se bara ; phir jab wuh gaib hiia, bola, Ai qaum, 
main bezar huu un se jin ko turn sharik karte ho. 
Main ne apna munh kiya us ki taraf, jin ne banae 
asman aur zamin ek taraf ka hokar, aur mai^ nahiQ 
sharik karnewala/^ 

Baizawi kahta, ki Ibrahim ke bap ke do nam hain, 
Azar aur Tarikh. 

Sura i Ambiya kl 52 — 71 n\e^ Ibrahim ki babat phir 
likha hai. : — 



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M. A. 1996.] . PAiDAisH 1 1 : 27, 28. 259 

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<* Aur age di thi ham ne Ibrahim ko us ki nek rah, 
aur ham rakhte hain us ki khabar. Jab kaha us ne 
bap ko, aur apni qaum ko, Yih kya muraten haig, jin 
par turn lage baithe ho ? Bole, ham ne paya apne 
bap dadon ko unhin ko pujte. Bold, muqarar rahe 
ho turn aur tumhare bap dade sarih ghalati meo. Bo- 
le^ To ham pas laya hai sachchi bat \ ya tu khilariag 



260 PAiDAisH 11 : 27,28. [M. A. 1996. 

karta hai. Bola, nahm ; par Rabb tumhara wahi 
hai Rabb asman o zamln ka^ jis ne un ko banaya, aur 
main usi b^t ka qail hun. Aur qasain hai Allah ki 
main ilaj karunga tumhare butog ka jab turn ja chu- 
koge pith pherkar. Phir kar dala un ko tukre, 
magar ek bara un ka, shayad us pas phir awen. Kah- 
ue lage, Kis ne kiya yih kam hamare thakuron se ? 
wuh koi beinsaf hai. Bole, Ham ne suna hai ek 
jawan, un ko kuchh kahta hai, us ko pukarte hai© 
Ibrahim. We bole, Us ko lao logon ke samhne, 
shayad we dekhen. Bole, Kya tti ne klya hai yih 
hamare thakuron par, ai Ibrahim ? Bola nahin ; par 
yih kiya un ke us bare ne, so un se piichh lo agar we 
bolte hain. Phir soche apne ji men phir bole, logo 
turn hi beinsaf ho. Phir aundhe ho rahe sar dalkar, 
tu to janta hai jaisa ye bolte hain. Bola, phir turn 
pujte ho Allah se ware aise ko ki tumhara kuchh 
bhala kare na bura. Bezar hun main turn se, aur in 
ko turn pujle ho Allah ke siwae ; kya turn ko bujh 
nahfn? Bole, Us ko jalao, aur madad karo apne tha- 
kuron ki, agar kuchh karte ho. Ham ne kaha, Ai ag, 
thandhak ho ja, aur aram Ibrahim par. Aur chahne 
lage us ka bura, phir unhin ko ham ne dala nUqsan 
men. Aur bacha nikala ham ne us ko aur Lut ko us 
zamin ki taraf jis men barkat rakhi ham ne jahan ke 
waste,^^ 

Tafsir i Baizawi men yih bayan hai : — 



M. A. 1996.J paidAish U : 27, 28. 261 

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262 PAiDAiSH 11 : 27, 28. [M. A. 1996 

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S64 PAIDAISH II : 27, 28. [M. A. 1996. 

UJ5l3 UUy ,»«if'*'* «iLc j.;*li. cJ^ ^^ yuJ^] j^Jy»*^V( 

** Bad is ke ki munh phero un se pusht un ki taraf 
karte hue, pas tora un ke tain satii tabar ke tukre 
tukre, magar buzurg ki un buton men tha, aur rakha 
tabar ke tain upar gardan us ke, shayad ki Namrudi 
taraf us buzurg ke phiren. Kaba un sabhon ne, jab 
ki phire, Kis ne kiya yih hamare ilahon ke sath, wuh 
shakhs bar aina zalimon se bai. Kaha un sabhon ne, 
Suna ham ne ek jawan ke tain, zikr karte bain we sab 
us k*e taio Ibrahim. Kaha Namrudlon ne, Lao us ke 
tain ru ba rii admlon ke, shayad ki we sab gawahi deij. 
Kaha Namrudion ne, i^ya tu ne kiya yih hamare ilahoo 
ke sath, Ai Ibrahim ? jab hazir kiya un Namrudion ne 
un ke tain. Kaha Ibrahim ne, Main ne nahin kiya, 
balki kiya hai us ko bare but ne, pas puchho tum in 
se, kis ne tora hai tumhen, agar bain yih sab goya. 
Pas phire bar i digar aql ki taraf, pas kaha baz ne 
Bath baz ke, Badurusti ki tum sitamgar ho parastish 



M. A. 1996.J PAiDAisH 11: 27, 28. 265 

men us chu ke ki na sune na chakhe. Tis pichhe sar 
acre jhiikaya hairat o kliijalat se, aur kaha, Har aina 
tahqiq ke tii ne jana yih but bat nahin kahte, kis 
waste hukm karta bai ki in se pucbho ? Kaha Ibra- 
him lie, Kya. parastish karte ho turn sab siwa Allah ke, 
us chfz ke tain ki na nafa de tumhare tain, na zarar ? 
Nakhushi hujiyo tumhare tain, aur us chiz ke taio ki 
parastish karte ho turn siwa Allah ke, aya nahin sa- 
majlite ho turn sab qabahat apni ? Kaha un sab ne, 
Hargah ki djiz hue hujjaton se, jalao turn sab Ibrahim 
ke tain, aur madad karo turn sab apne ilah ki sath 
intiqani ke, agar ho tutn sab madadgar un ilahon ke. 
Bujh tain kaha ham ne, Ai atash ho tu sard aur sala- 
mat upar Ibrahim ke. Rivvayat hai, ki banaya Nam- 
rudion ne ek khatira aur jalaya us men bari ag, pas 
rakha Ibrahim ke tain bich minjiniq ke maglul, [yane 
hath paon gala bandha hua zanjir o tauq men.] Pas 
phenka un sabhoij ne Hazrat Ibrahim ke tain bich ag 
ke. Pas kaha Ji brail ne, Aya waste tere koi hajat hai ? 
Jawab diya, Hajat rakhta hiin, main walekin tujh se 
nahin. Jibrail ne kaha, jo kuchh rakhta ho tu chah, 
farmaya wuh janta hai, hajat chahne ki nahfn. Pas 
gardar»a Allah ne sath barakat qaul un ke khatire ke 
tain bag, aur na jala un ke badrtn se kuchh, ilia gal o 
zanjir. Pas Sarah se Namrudion ne dekha. Pas kaha 
muqarrib hiin taraf Allah tere ke, pas zabh kiya 
cliar liazar gao, aur baz raha Ibrahim ke azar pahun- 
chane se, Aur tiie Ibrahim is waqt men solah ba- 
ras ke, aur inqilab i atash ne kuclUi iza na pahun- 
chai un ke tain. Aur bazon ne kaha hai, ki ag.wai- 

W 



266 PAiDAiSH 11 : 27,28. [M. A. 1996. 

si hi jal rahi thi, lekin Allah Tadla ne dur kiya us se 
fza us ki, jaisa ki samundar kira ag men nahin jalta. 
Aur irada kiya usi qaum ne sath in hi Ibrahim ke 
makr ke tain, pas ham ne kiya un ke tain ziyankar. 
Aur najat diya ham ne Lut ke tain, aur Ibrahim ke 
tain Traq se Sham tak." 

Tafsir i Husaini men bhi aisa hi bayan milta hai. 
Mahammad ne is qisse ko Yahudion se paya, par un 
ke aur is bayan men itna farq hai : " Yahudi kahte 
bain, ki Ibrahim ne yih kam apne bap ki gairhaziri 
men us ke dukan par kiya ; aur ki jab Tarah laut 
aya, to us ne is beintizami ka hai apne bete se pdchha. 
Us ke bete ne jawab diya, ki ek aurat in ke waste 
umda Uiaide ka hadiya lai, us ke liye yih sab lar u^he, 
aur har ek ek dusre ka kan umethne lage, ydn uiihon 
ne apne ko is naul)at ko pahuiichaya, aur ki jab us 
ke bap ne dekha, ki mere bete ki biit manna mujh se 
anhona hai siwa is ke, ki main unhen lachar samjhun, 
pas sakht gusse men akar wuh use Nainrud ke pas 
k gaya, taki wuh zahiran apni gustakui ke liye saza 
pawe/^ 

Khuda ne Abiraham ko butparaston se alag karke, 
din i haqq us ke supurd kiya. Quran ki bahut ayaton 
men Ibraliim ya Abiraham ke din ki tarif ki gai hai. 
Us ki khass sifat Hamf liai, yane, " main chahta 
hiin sab dinon se badin i tauhid." Phir, wuh Khalil: 
uUdh kahlata hai, yane Khuda ka dost, Sura i Nisa 



M. A. 1996.] pAidaish 11 : 27, 28. 267 

Husaini apni tafsir men is ka yun naql karta hai : — 

J.ts.'^'^ ,-^^^ 3j^ Jj.^iJ ^j! ^X£>Jy! JJ->^;T ijli-? 



26B PAiDAisH 11 : 27, 28. [M. A. 1996. 

jLftW^ JU*J ; i,^:^s-i ^0 ^y .X^i. ^J^•! ijij ^ 

*^ Ki Ibrahfm (alehi-s-salam) ke waqt men qaht para, 
jo admi haraesha Ibrahim khalil se faida yafta the, 
is sal men ba jiht i bhukh ke ziyada ruju liue. 
Jo kuchh Ibrahim pas tha in logon ko diva, jab isar 
khali hua, chand qatar 1 shutr Misr ki taraf nazdik ek 
dost ke bheja, tau thora tdm Misr se bich Sham ke 
bheje. Jab dost i Misri paigam i khalil se agah hua, 
kaha, Hamare shahr men bhi asar qaht o girani ka 
xahir hai, agar Ibrahim apne waste talab karta ba har 
kaif tadbir us ki karta main, lekin sunta hun ki kas- 
rat se faqakashon ne us se iltija kiya hai, aur us ne 
sath karam o javvanrhardi zati ke chaha hai ki yih tdm 
un par sarf kare. Al qissa gehun mulazainan i Ibra- 
him ko na diva. Bechara ba zarurat phire, in ko 
sharm ai, ki shutr khali agar bich shahr ke le jaen, jo 
ummedvvar the ki Misr se tdm i firawan awega, ma- 
yu8 o naummed hoiige. Shutr- ban baston ke taiij 



M. A. 1996.] paidAish 11 : 27, 28. 269 

reg i narm se pur kar bfch ghar ke lae. Ibrahim is se 
tang dil hokar masjid k( taraf gae. Us waqt men 
Sarah zauja i Ibrahim, jo khwab se bedar hum ga^hiea 
bhari hul dekhiu. Bahut khush hokar ek gathiye ko 
khola, us men se ata maide ka nihayat safed o pakfza 
nikla, thora sa gundh kar roti pakai, aur ayal atfal auc 
faqiron ko diya. Jo Ibrahim masjid se ae aur roti ki 
bu sunghi, puchha ki Yih kahan se hai ? kaha, Tere 
dost Misri ke nazdik se. Ibrahim ne farmaya ki Yih 
nazdik dost mere Allah se hai, is jihat se us ke tain 
Allah ne [khalil Allah] dost kaha.'' 

Tafsir i Baizawi men yun hai : — 

JCj,] iXi}S. JUi *i^ j'-J^'^J J i^UJl vu;^jUI l^ii] ^> 
U UA/^Ij.jj J uJU^Ui xj,jy L_iCJ lJ^JI.S aJlsiiij a^!.jf 
y.yj! L^i^^ iUi XuiU^^J atJlJr vjti^^i i^liJL. Uf 
xULir AijJl«3 j-:^^"^!; SjUj! l;!^^! IJli (^UJf ^ Ua^ 

^^jU ya. U;^^^i^[; t^JU ijjs: ^\ XjU i^ii^Mj Ax'i 

l&^-\j J^U JUJ\^ ijL£i}^5,ils j»Xjiljjt kHA-^Li ^^1^^!; 

" Ibrahim (alehi-s-salam) ne Misr meg ek dost ke pas 
chand qatar i shutr galla lene ke waste bheje aiyam i 
W w 



•SS^ PAiD-irsH 11 : 27, 28. ]TH. A. 1996. 

qaht men. Dost ne galla na diya, aur kaha, Agar Ib- 
rahim apne waste chalita to bhejna kifayat karta, wuh 
mihmanon ke waste chahta hai, aur yahan bhi qaht 
para hai. Jab shutr-baii n^ummed phire, aur khak i 
uarm se gathrian unton ke bharke shahr men lae, taki 
dekhnewale naiimmed na ho wen aur janen ki galla 
Misr se aya hai. Sarah zauja i Ibrahim ki uthin'; ek 
gathiye ka munh kholke, us men se maida sufed paki- 
za nikala aur roti pakai. Ibrahim (alehi s salam) ne 
roti ki bu sunghi, kaha yih kahan se hai tuaihare 
waste ? Sarah ne kaha, ki Yih tumhare dost i Misri ke 
pas se aya. Ibrahim ne kaha, Balki khalil-uMah izz 
wa jail ke pas se. Pas nam rakha Allah ne us ke tain 
khaUi.^^ 

Sura i Safat ayat 89 — 105 men Ibrahim ke apne be- 
te ko qurban men charhane ki babat yun likha hai : — 

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«^ Phir ja ghusa un ke buton men, phir bola, Turn 
kyiin nahin khate ? Turn ko kya hai ki nahin bolte ? 
Phir ghusa un par marta dahue hath se. Phir log ae 
us pas daurkar ghabrate. Bola, kyun pujte ho jo ap 
tarashte ho ? Aur Allah ne banaya turn ko aur jo ba- 
nate ho. Bole, chuno is ke waste ek chunai, phir 
dalo us ko ag ke dher men. Phir chahne lage us par 
bura dao ; phir ham ne dala un hi ke niche. Aur bo- 
la, maio jata hiin apne Rabb ki taraf, wuh mujh ko 
i*ah dega. Ai Rabb, bakhsh mujh ko koi nek beta. 
Phir khushkhabari di ham ne us ko ek larke ki, jo 
hoga tahammulwala. Phir jab pahuncha us ke sath 
daurne ko : Kaha, Ai bete, main dekhta huu khwab 
men, ki tujh ko zabh karta hun, phir dekh, to tu kya 
dekhta hai ? Bola, Ai bap, kar dal jo tujh ko hukm 
hota hai ; tu pavvega mujh ko agar Allah ne ch^ha 
aaharnevvala. Phir jab donon ne hukm mana aur 
pachhara us ko mathe ke bal, aur ham ne pukara us 
ko yun, ki Ai Ibrahim ! Tu ne sach kar dikh^ya 



272 paidAish U : 26, 27. [M. A. 1996. 

khwab ; ham yiin dete hain badla nekl karnewalon ko. 
Beshakk yihi hai sarih janchta. Aur us ka badla 
diya ham ne zabh ko bara. Aur baqi rakha ham ne 
us par pichhli khilqat men. Ki salam hai Ibrahim 
par. Ham yun dete hain badla neki karnewalon ko." 

Husaini is kl sharh men yun naql karta hai : — 

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<« Jo Ibrahim ne qasd zabh Ismail (alehi-s-salam) ka 



M. A. \9%.] PAiDUSH 11 : 27,28. $73 

farnuiyji, Ismail iie kaha» Ai Bap, liath paon mere 
mazbut baiidh, ta i/tirab na karun, ahayad bawaqt 
iztirab jama, i iiuibarak tera kbun aluda howe, aur 
main bicb is beadabi ke badnam houij. Aur jo gbar 
jae, tu t-alam niera meii madar i dilfigar ko paliuncbao, 
aur pairahan mera use de, ta satb us ke us ki tasalli 
ho. Tisre, muub niera upar kbak ke rakh, ta waqt 
tegkasbi ke nazar teri nagab upar ru mere ke na 
pare, aur silsila i mitir i padari bicb liarakat ke na 
awe, ujabada ki bicb hukm i llabi ke takhir o taqsir 
vvaqi bowe. Ibrabim ne mazbuti dil se dast o pa 
Ismail ke bandbe, aur cbhuii un ke balq par rakba. 
Haqq subbanabd Taala ek safba tambe ka ba shakl i 
halqa i dar mudauwar bich balq Isuiail ke zabir laya, 
tau chhuri us ke katne se baz rahi ; aur logon ne 
kaha hai, halq un ka katta tba aur phir durust ho 
jata tba.^* 

Tafsir i Baizawi men yib hai : — 

*'Cbhiiri phera Ibrahim ne Ismail ke gale par kal 
bar, pas na kata cbburi ne.*' 

Firisbton ke Ibrahim pas ane ki babat Sura i Hud 
ayat 7- — S5 men yun likba hai : — 

A/ A, ^ f'^ \,,^ A^ A ^ \ Ky ^ •fx/l^ 

ry- y " > ^ I ^ ^^ • • \ 

1^ ^ ^ \ A/ I ^>.A A^,\ ^ X A^ ^ hf^ ^ A ^ 9 ^ \ 



574 PAiDAisii 11 :27, 28. [M. A. 1996. 

Ax </. f,y I // • A X A^ A^ ^ 1 A A^ ^ 

A X I y A^A^ ^ I " *"' A X X I A I 1 A^ ^^ 

" 1 ^ 

/ A 




A xlx'A Ax-i^A^ 1^^ ^ Ax! i^ X ''Z* X 

Ixx 1 xx -^ ^ 

xA/^A^ // Ax /x I X / A ^ jJ-Ax x I X I X ^ A X 

I /I Ax I X I -jJL 35 xA/x Ax A^ I ^ A^ A X Ax 

>^>a A^j I J Ji3 cytv^J' y^^.U«.j Lj^ iJ43 ^ ^ ^ , aLAi^ 

^ ^ } " ^ ' ■ '*^ ^ x' ^ 

A Ax A X A/A / XX J, Z:^ X A/^^. Ax ji/ A f x 

A !x| xAxAxxAyl ^Ax/Ax A/A x A xx 

^3 I JU ^^:^Alr «>Ai ,Jl3 A ! c>A.:^; lJ::^j >ii-^ ^^^aJ! 
-I ' i^ • ^ r X 

tpx Ax X I 9^ 9 \ /"'^ ^ xjSx^x A xlx 

viil J J '.3 /\(* jj»J L-^ ^IaIJ v-j^j' ^ J^i^ ^^ O^jUj 



M. A. 1996.] PAioArsH 1 1 : 27, 23. ' S75 

t& ^A^ I */f A ^ A^ > A A^ ^j;^ A/ A 

A^ ^ A /► A^ '^.'^ • A^ A^A ^ A^ ^ g^^ ^ ^^ 

^/^^^ I 1^'' / /ji ^ ^•^''^ JL jTx^ '>>A A ^A^l, 

-^L^ IJii /\P ^^^Jt^J ^i^' ^^/*-.>-'f ^"5"^^ (^ Ci-^y^ u' 

" j>x f I '> I I ". '>x ^ I .^ I I ^< I I '> • ^ I /o^ 

.^ 3 Ur^ Ljxlr Ij^ia^l^ l^UUi i^xJU LJU*.^ U^><1 

l-d-Jlii/f .^f aU • ,^J. J.ir i^^.,^^ «3^i^ (Jjtx'* 

^ I ^ 

** Aur a chuke hain hamare bheje Ibrahim pas khush- 
khabri lekar; bole salam ; wuh bola salain hai ; phir 
der na ki ki le aya ek bachhra tala hua. Phir jab 
dekha un ke hath nahin ate khane par, upari sanijha, 
aur dil men un se dara : we bole mat dar, liam bheje 
ae hain taraf qaum i Lut ki. Aur us ki aurat khari 
thi, wul) bans pari ; phir liam ne khuslikhabri di us 
ko Ishaq ki, aur Ishaq ke pirhhe Yaqiib ki. Boli, a| 
kharabi ; kya main jaiiungi, aur main burhiya hun, 
aur yih khawiud mera hai bdrha ; Yih to ek ajab 
chiz hai. We l)ole, Kya taajjub karti hai Allah ke 
hukm se ? Allah ki inihr hai aur baiakaten turn par; 
Ai ghar walo, wuh hai saralia bariiionwala. Pi»ir jab 
gaya Ibrahim se dar, aur ai us ko khushkhabri, jha- 



276 * PAiDAisH n:»27, 28. [M. A. 1996 

garne laga ham se Liit ke haqq men, Albatta Ibra- 
him tahammulwala narm dil hai, ruju rahnewala. 
Ai Ibraiiim chhor yih khiyal ; wuh to a chaka hukm 
tere Rabb ka, aur un par ata hai azab, jo phera nahin 
jata. Aur jab pahunche hamare bheje Lut pas, kha- 
fa hua un ke ane se, aur ruk gaya ji men, aur bola 
K) dill bara sakht hai. Aur ai us pas qaum us ki 
daurti beikhtiyar, aur age se kar rahe the bure kam ; 
bola Ai qaum, ye meri betian hazir hain ; ye pak bain, 
turn ko un se ; so daro Allah se, aur mat ruswa karo 
raujh ko mere mihmanon men ; Kya turn men ek 
mard bhi nahin nek rah ? Bole, To tu jan chuka hai 
ham ko ; teri betion se dawi nahin ; aur tujh ko to 
malum hai, jo ham chahte hain. Kahne laga, kahin 
se mujh ko tumhare samhne zor hota, ya ja baithta 
kisi muhkam asre nien. Mihman bole, Ai Lut, ham 
bheje hain, tere Rabb ke ; ye hargiz na pahunch sa- 
kenge tujh tak, so le nikal apne ghar ko kuchh rat se, 
aur murkar na dekhe turn men koi magar teri aurat, 
yun hai ki us par parna hai jo un par parega : un ke 
wade ka waqt hai subh, kya subh nahin nazdik ? Phir 
jab pahuncha hukm hainara, kar dali iiam ne wuh 
basti upar niche, aur barsai ham ne us par paltli iriag 
kankar ki tab ba tfth. Saf banai tere Rabb ke pas, 
aur nahin wuh basti un zaliujon te kuchli dur/' 

Sarah ke hansne ki babat Bai^awi aur Husaini yiin ilaql 
kai te haiu : — 



M. A. 1996. J PAiDAisH 11 : 27, 28. 27/ 

* ^l^^^A^Ji^jh W*'^'^ Julil x^'^-^l 

^' Pichhe parde ke sunti thin baten Malaika ki, ya 
waste khidmat mihmanon ke khari thin. Pas hansm 
bahut ba sabab dur hone khauf ke, ya ba sabab halak 
hone ahl i fasad ke, ya ba sabab gaflat qaum i Liit 
ke. Pas Sarah kahti thm waste Ibrahim ke mila le 
tu sath apne Lut ke tafn, tahqfq ki azab nazil hua 
chahta hai.'^ 

Tafsir i Husaini ; — 
^y 8^U/wj! i^\J ^l.U u;-^ij tjl^ ^.f-^^J^ (JJ.J 
^jj b »>^Ai ^^ cUI.*! s^A^ ^"^J ^^ri U^ij'^ 

A. 



278 PAiDAisH 11 : 27,28. [M. A. 1996. 

" Aur joru Ibrahim ki Sarah beti Haran ki parde ke 
pichhe khayi hiii bat firishton ki sunti thin, ya waste 
khidmat ke mihmanon ke khari thin. Sarah pir umr 
yafta thin, kisi se munh na chhipati thin. Firishton 
ki baten suntehi hansin, ba sabab farhat aur suriir ke, 
o farhat us ki ba sabab zawal khauf Ibrahim ke thi, 
ya ba sabab halak ahl i fasad ke. Naql karte hain 
hansna taajjub se tha, taajjub karti thin gaflat qaum 
i Liit se, bawujud qarib hone azab ke upar in ke, ya 
taajjub tha shakl pakarna firishton ka ba siirat i ba- 
shar. Ya taajjub karti thin, bawujud bahut hashm o 
khidmat ke, tin shakhs se darna Ibrahim ka. Ba bar 
laqdir jo Sarah hansin khushkhabri di ham ne use 
zaban i Malaika se sath Ishaq ke.'^ 

Phir firishton ki babat jo Lut ke pas bheje gae, ye 
donoQ mufassir yuu bayan karte hain, Tafsir i Bai- 
zawi : — 



M. A. 1996.] pAidaish U : 27, 2S. 279 

^l:iJb ^3 vi^' aJli v^JLs-J^^U c^UlJ^I JjjU ^l^c ^^j 

^u Lj,jUa. ^^i} ^\y^i\ c;K^u^ ^s5^ ^'^J«^^ «'y 

^^ ^jl^Ail^i /Uli^^^lcU^ ^J;^lj i^iliiJl ,^iU-6jl 

Jij^ij ^1 xyjtiUj ^Uj aL|^3 ^i aiil^ L^-J^iJ^J *-5y> 

" Kaha, Ai Lut, ham bheje gae tere Khuda se, aur in 
ke azab ke waste nazil kiye gae hain. Pas mara Jib- 
rail ne par un ke lashkaron ke lipar, pas aiidhi ho 



280 PAiDAisH 11 : 27, 28. [M. A. 1996. 

gafn ankhen un ki, aiir nikle kahte hue, ki Lut ke 
ghar men jadugar hain. Pas Jibrail ne farmaya, Le ja 
apne admion ke tain thori rat guzarne ke bad, aur na 
dekh pichhe apne, roagar joru apne ke tain ki kafir 
hai. Pahunchegi us ke tain wuh chiz ki pahunche 
kuffaron ko, badurusti ki waqt azab in ka subh hai, 
aya nahin hai subh nazdik ?'^ 
Tafsir i Husaini: — 

^Ij U^j! j^f ^i-o *i^ij ^^^1^; jKJ c^Uyl *r 
cJ^A jU; ^b ^^a. ^ju ^j ^i*J ubiojj J^j AfW 



M. A. 1996.] PAiDAisH 1 1 : 27, 28. 281 

j^l^JLAj^r^ J c^;^/ Ji^'^jis^^ vjli^jl d<^ i—^lU 

** Kaha, Ai Lut, tere Khuda ke ham bheje hue 
hain, aur in ke azab ke waste nazil hue. Dil 
qawi rakh, ki yih tujhe iza aur zarar na pahun- 
chavvenge, tu qadam in ke darmiyan se bahar rakh. 
In ke sath ham ko chhor de. Pas Jibraii ale- hi- s 
salam ne in ke samhne baz hoke apna par un ke munh 
par mala, sab andhe ho gae. Khana i Lut se kahte 
hiie bahar nikle, ki al hazar Liit ke mihman jadugar 
hain. Jibraii ne farmaya, Le ja apne admion ke tain 
bad guzarne thori rat ke, aur pichhe na dekhe turn 
men se ek, magar apni jorii ke tain ki kafir hai, yane 
wuh bhi manind baqi kuffar ke halak hogi. Liit ni- 
hayat tang dili se ki kab hogi halakat in ki muztarib 
hue. Jibraii ne kaha, ki waqt in ke azab ka subh hai. 
Lut ne farmaya, ki Ab se subh tak bahut waqt hai. 
Jibraii ne kaha aya nahin hai subh nazdik? yane 
nazdik hai.'^ 

Sura i Zariyat, ayat 24 — 37 firishton ke Ibrahim 
pas ane ki babat yiiu likha hai : — 

^Li n cjj^^j^ fy ^^ d^ uu^ lyui wu \j\^^ i^ 

Xx 



282 PAiDAisH 11 : 27, 28. [M. A. 1996. 

S^S'^" '' ^ y ^ \ '^S\ ^ •^ ^Z*^ X X A^y ^ A^^ Ay, 

f X A ^ A 35^^ ^^ A S9 ^ '^ '^/'/'A^^ A ^ I ^ 



^y \ 1^ f^^ y ^ t^f ^ A ^ A ^ A^ A A^ J; 

}A^A/.^ ^A A^\ ^ j^^ ^A ^^^ ^ y h A 

*^yyf>^\'^ lA^^I^ ^AA^A, |A ^lA^ 



• •/•A^A^I^^A^j?^ |A Ia^^^ ^A A^A^ 



v^ 



Pi 

" Pahunchi hai tujhe bat Ibrahim ke mihmanon ki jo 
izzatwale the ? Jab andar ae us ke pas, to bole, Sa- 
latn ; wuh bola, Salam hai, ye log hain upri. Phir 
daura apiie ghar ko, to le aya ek bachhra ghi men ta- 
la. Phir un ke pas rakha ; kaha, Kyun turn khate 
nahin ? Phir ji men harbaraya un ke dar se ; bole, tu 
na dur ; aur khushkhabari di ek larke hoshiyar ki. 
Phir samhne se ai us ki ^urat bolti ; phir pi^a apna 
matha, aur kaha, Kya burhiya banjh? We bole, ki 



M. A. 2348.] PAiDAisii 11 : 27, 28. 283 

Yunhin kaha tere Rubb ne. Wuh jo hai, wahl hai 
hikiiiat wala khabaidar. 

Bola, phir kya matlab hai tumhara, ai bheje huo ? 
We bole. Ham ko bheja hai gunahgar logon parj Ki 
chhoren ham un par patthar mitti ke. Nishan pare 
tere Rabb ke yahan se behadd chalnewalon ke liye. 
Phir na paya ham ne us jagah sivvae ek ghar musal- 
manon ka. Aur rakha us men nishan un logon ko, 
jo darte hain dukh ki mar se/* 

Baizawi is ki yun sharh karta hai :— 
J^^V^} L^x^^j aLxJl ^£^j^ ^^^^^ ^i^j^j; i^^^J^-^i 

ijj ^^.^^ ^-^ ^-^^^ *.-^^^ «J^^^ v^^ cjlui! 



284 PAiDAiSH ]1 : 26, 27. [M. A. 1996. 

Lkii^ ji^J c-iA-fl)l ySljJ ^)j^ UT^AJlj ^^^jji 
yx^ yibj Si^ ,^1 ^^U^) JUJ ^Jt^^l ^ij HA^^ ^ilU 

<i— /• l^ U^i>^ 4^L« ^^L3 iiui*. ^.^ ^^^^^(J jrY^^ f^ 

J^I^A; ^llij «^y:Kjj fir'^ ^'^^J ft^ j*'^ ^'*^- (J-^^^ 
^^ ^iar:^'^ ^3 tyC ^3 ^^i! ^kL iu'j; ^> C^(^^ 



M. A. 1996.] PAiDAiSH 11 : 27, 28. 285 

lUjU V fy ^^^'^ ^^'^^'^ r^ ^^'' ^^^-^j^ ^^' '^^^^ 

i/*^ajl /< XJl*/c^.l jlI^'aJ' »,^;^j^a^1 ^^ il>*«/^ 'i^yuyc 

V fP 4^/ <^^ ^^^ ^^ ^'^ ^;^^^ JJ^^'^<^'^ 
^^^uLm^}) ^ ^^iL^ki ar l^i) \JCy^j Ia3 J^j-^j ,^^^ ^<«v^ 

^* Bazon ne kaha hai, ki barah firishte the, aur naz- 
dik bazon ke Jibrail aur Mikail aur Israfil faqat. Aur 
nam un ka Zaif is waste, ki the we mihman ki surat. 
Mukarramln nazdik Allah ke ya nazdik Ibrahim ke, is 
jihat se ki khidmat ki Ibrahim ne un ki ba nafsihi, 
aur Sarah us ki zauja ne, jab dar ae mihman nazdik 
Ibrahim alehi-s-salam ke. Pas kaha un sabhon ne 



586 PAiDAisH 11:27,28. [M. A. 1996. 

salam upar tumhare, the we qaum i ajnabi. Pas gae 
hazrat Ibrahim pas, le ae ek gausala farbih ghi men 
bhuna hua, pas rakh diya us gausale ke tai© age in ke. 
Kaha, ^ya nahin khate turn sab^ pas dare in se Hazrat 
Ibrahim. Kaha un sabhon ne, Mat dar. Bazon ne 
kaha hai ki chhua Hazrat Jibrail ne gausala ke tain 
api:e bazu se, pas khara hua gausala aur ja pahuncha 
apni ma pas. Aur basharat di unhin firishton ne 
Ibrahim ke tain sath farzand ke. Pas chali taraf ghar 
apne ke aurat un ki, bich halat i awaz karne ke aur 
pita munh apna aur kaha, Main ^jiz banjh hun, pas 
kyunkar janungi main? Kaha firishton ne jaisa ham 
ne tumhen basharat di hai, kaha Khuda tere ne, aur 
nahin khabar di jati hai us se badurusti ki wahi Allah 
hakim aur alim hai, yane qaul us ka haqq hai, aur 
fial us ka mazbut. Kaha Hazrat Ibrahim ne, Pas kis 
chiz ne mukliatib kiya tumhare tain, Ai bheje hiio. 
Kaha un sabhon ne, Tahqiq ki ham bheje gae bain 
taraf qaum i mujrimin ke, yane qaum i Liit, taki 
pahunchawen upar un ke sang reze mitti ke nishan 
kiye hue nazdik Parwardagar tere ke. Pas kharij kiya 
ham ne un sabhon ke tain ki the we bich usi qaum 
Miitafika ke, muminin, yane jo log ki iman lae Liit 
par. Pds na paya ham ne us qaum men raagar ek 
bait musalman ka. Aur chhora ham ne bich usi ganw 
ke nishan wabte un shakhson ke ki daren we sab azab 
i alim se," 

Husaini is ki yun sharh karta hai : — 



^ 

u 



M. A. 1996.] PAiDAisH 1 1 : 27, 28. 287 

cJj^J ^^^j ^^Ji j.t.fti 8u^J v^b^ *jy a^JU^ "^j;^^ 
^jjl jJ;^s>J bj o-iif ^^^Ub ^1 JU J.3 jy:3 Jx^ Jjj 

u^ O^^ J ^ f^j^^^^"* *^J^^ sj^^ *^ijy^^ ^iA4 

^' J^3 J 6i^lj Jdjd ]d\j^ A^ifjl 0>y Xj i^;U- 



288 PAIDAISH 11 : 27, 28. [M. A. 1996. 

^J^ ^^j s»i(iAw.jl j»> ^^^ j^ LjJLr aJJ/ ^^^ x^U ^l^ 

ajLir-? .i^^j ;^^j aj'^1 u;^i3L> tX^lj ^U ^^j ^^j aj 
iS JJiJ ^k}jd Jy aiJi/ ^j; UUJf luii! u;^i4^^ 

jIUj^ <i^ljA. ^.ii^v^l siii^ ^jj J(J> ! J^ ^♦^!«^ 



M. A. 1996.] PAiDAlsH 11: 2^,28. i^89 

^U^ J jJ^b j-M^ jlIajT .a ^^j Ub ^ ^1^ S:S'* 8.^Jb 

i«j (J/ j' ^^^"^ ^Jja«i^ '^-^^^-^ ^h^^^ ^-W^ 

j»y«^ ^u^j'ui^ r-^^^T^' ^^f-^ *^^^ ^-i'iiA ^j)!^ij 



5!90 pAiDAisH 11 f 28, 25. [M. A. 1996 

t^i^/-? ^i^ Vt*3.*^^ c^ylir:? JlOuT CLs^ w:i-Lj ^^^ 

*^ Ba durusti ki ai tere pas hadis mihman Ibrahim 
kf, wuk gjarah firishte the. W^ste halak karne Qa- 
um i Lut (ale-his-salam) ke nazil hue. Aur bich Tibi- 
an ke manqiil hai, ki char firishte the, Jibrail, Mikail, 
Israfil o Izrail, mihman buzurg kiye gae nazdik Khu- 
da ke, ya nazdik Ibrahim (ale-his-salam) ke, aur be 
nafsihi in ki khidmat men qaiai iiue. Jo dar ae mih- 
man nazdik Ibrahim (ale-hissalam) ke. pas kaha, Salam 
lipar tere. Ibrahim ne kaha, Salam upar tumhare, turn 
qaum i ajnabi ho, hargiz turn si qaum l)ich surat o 
qamat ke naliin dekhi main. Kaho turn kaun shakhs 
ho t Inhoy ne kaha/ Mihman. Pas gae Ibrahim apne 



M. A. 1996.] PAiDAisH 11: 27, 28. 291 

ahl ki taraf, is tarah ki inhon ne na jana, ki kahan 
jata hai. Pas lae Ibrahim gausala farbih bhuiia hua, 
pas nazdik rakha in ke ; inhon ne us ki taraf khwa- 
hish na ki ; kaha, Khao tuni sab ; unhon ne kaha, Nahin 
khate ham. Pas dil men pakra in se khauf, is sabab 
se ki mabada yih chor howen, aur us ka qasd karen; 
bich us zainane ke, jo shakhs kisi ke sath duslimani 
rakhta tha, us ka khana na khata tha. M-ilayaka ne 
jab asar i khauf ka Ibraiiim se mushahida kiya, kaha, 
ki Mat dar, ham bheje hue Khuda ke hain. Ibrahim 
(ale-liis- salam) ne kaha, kis waste turn ne pahle na 
kaha, ki main is gausale ko na zabh karta, aur us ki 
ma se alag na karta. Jibrail (ale- his- salam) ne dast i 
mubarak upar gausale ke mara, wuh zinda hua, aur 
kuda, aur bolta hua ma ki taraf chala. Sarah dar- 
waze ke pichhe khari thin, yih hal mushahida kiya. 
Ibrahim us surat se mutaajjib hue ; firishton ne diisri 
bar un se bat shurii ki, aur khushkhabri di us ke 
tain tawallud pisar i dana ki, yane, paida hone ek pis- 
ar Ishaq nami Sarah se, ki jo jab sinn i tamiz ko pa- 
huriche alim howe. Pas ghar ki taraf chalia Sarah 
aur kahti thin, albia, albia, yih kalima tha in ki boli 
men, ki waqt amr i azim ke zaban se kahte the. Pas 
tamache mara apne manh par jaisa ki auraten bich 
waqt taajjub ke karti hain, aur kaha, Aya janti hai 
aurat burhi na zainda ? Kaha firishton ne, Aisahi hai 
ki ham ne basharat di tere tain. Tere Khuda ne 
kaha hai, ham ne khabar di tujh ko, badurusti ki 
wuh hakim i zinda hai, sath aulad dene ke tere tain, 
aur dana hai teri aqimi ka. Aur jo ki muhkam kam 



292 PAiDAisH 11:29,30. [M. A. 1996. 

o dana ho har aina qadir hoga lipar salali tere ke. Jo 
Ibrahim ''ale-his-salain) ne jana ki ye firishte hain, aur 
iiazil hona in ka is tarah par, kisi bare kam ke siwa na 
hoga, kaha, Kja hai bara kam tumhara, Ai fiiisbto ? 
Kaha, ki Ham bheje gae hain waste halak karne ek 
guroh gunahgar ke, aur ham ae hain, tau bhejen in 
par patthar mitti ka pakaj^a hua, yane int, nishan kiya 
hua Parwardigar se, waste hadd se bahar janewalon ke 
bich kufr o jujun ke. Aur jo Ibrahim (ale-his-salam) 
ne malum kiya, ki Mutafika ki taraf jate hain, waste 
halakat qaum i Lut (ale- his salam) ke. Khatir i mu- 
barak waste biradarzade ke gamnak hue, ki aya us 
ka hal kya hoga? Malayaka ne kaha, Gam na khao, 
ki Lut aur us ki larkian najat pawengi. Pas ham 
bahar karenge jo ki hoga bich us dihat i Mutafika ke 
muminin se. Pas na pawenge ham bich us gaon ke 
siwa ek ghar Musalmanon se ki Lut hai, aur larkien 
us ki. Naql hai ki ek shakhs us (jaum se upar Lut (ale 
his- salam) ke, iinan laya tha, bich muddat 20 baras ke, 
' aur chhora ham ne bich us dihat ke nishan ek azab se 
waste ibrat un ke, ki daren we sab azab i dardnak 



29, 30. Aur Abirdm aur Nahur ne apne waste jo- 
ruan lin ; Abirdm ki joru kd ndm Sari, aur Nahur ki 
joru kd ndm Milkdh ilvd, ]o Hdrdn ki beti thi ; wahi 
Milkdh aur Iskdh kd bdp ihd. Is se wazih hai, ki 
Haran Tarah ke tin betoQ men us ka pahlauta tha. 
Us ki beti Milkah Ribqali Ishaq ki joru ki dadi thi, 
Paid. 22: 20,23. Aur Sari bdnjh thi, us kd koi far^ 
Zand na tha. 



M. A. 1996.] paidAish 11: 31, 32. 293 

31. Aur bad us ke ki Khuda ne Abiram ko hukm 
diya, ki butparasti k{ zam(n se nikal awe, Tdrah ne, 
us hukm ke mutabiq, apne bete Abiram, aur apne 
pote Lut, yme, apne bete Hdrdn ke bete ko, aur apni 
bahu Sari, apne bete Abiram ki joru ko lit/ a ; aur we 
ui ke sdth Kasdion ke Jfr se rawdne hue, tdki, na apnf 
danist se, kyunki wuh na janta tha, ki kidhar jata 
hai (Ibr. 11 : 8), balki ilahi irade ke muwafiq, zamin 
i Kanadn menjdtven. We (lahi hidayat se chale gae, 
taki jahan kahin Khuda un ki rahnumai kare we be- 
waswas chalen. Aur we Khdrdn tak de aur wahdn ra* 
he. Aglab hai, ki Tarah ki za{fi ke bais se we us waqt 
ziyada ddr nahin pahunch sake. 

32. Aur Tdrah ke din do sau pdnch baras hue ; aur 
Tdrah Khdrdn men mar gayd» Is se Abiram ki pai- 
daish ka waqt daryaft hota hai. Barahweo bab ki 
chauthi ayat se malum hai, ki jab Tarah mar gaya aur 
Abiram Kharan se rawana hvia, us ki umr pachhattar 
baras ki hiii. 205 — 7^^=130, yane, jab Abiram paida 
hua us ka bap ek sau tis baras ka hiia, aur yun Abi- 
ram sath baras apne bhai Harau ke bad paida hua. 



YAFAT Kt AULAD KA DtN, 
Yane, 

AgLE HlNDtJON KA MaZHAB. 

Tufan ke bad aksar admi bahut jakli butparasti men phans gae. 
Aglab bai, ki unhon ne pable ajram i falaki, bad us ke anasir, ya- 
ae, nur, atash, hawa, wagaira ki parastish ki. Ahl i Hind, jo Ya- 

Yy 



294 YAFAT Kf 

fat se paitla hu£,i qadini ?atninoi) se butparast rahe. Yafat kl au- 
lad ke din ka, jo qadim se Hindustaa men tha, yahan main kuehh 
bayan karta hun. 

Khuda ka khass nam, jo Hind aur Yurap ki . qaumoij men ba- 
hut pbail gaya tba, Sanskrit men devas ya deva, Yunaui men 
(/€0S) theos, aur Rumi men deus ke nam se masbhur bai. 

Deva ki asl div se bai, jis ka artb prakash karne ka bai ; Veda 
men bhi us ka, yibi artb bai. Is se jana jata bai, ki Hind aur 
Yiirap ki jatiou ne Kbuda ka kbiyal prakasb ya tej ke dwara prapt 
kiya, aur ki is tej ko pracbin log Paramesbwar kar mante tbe. Yih 
tej din. ke samai men surya ke dwara prakasbit bai, aur ratri sa- 
mai men taraganr ke. Us ka bbayanak aur nas karnebar karya 
bijli men dikbai parta bai, tis par bbi us se bara labh bai, is ka- 
ran ki wub pani barsate, jin se pbal utpann bota bai. Bijli ki wuh 
lapak, jo badalon ko do tukre kar dalti bai, pracbin log aisa sa- 
majbte tbe, ki wub na kewal deoton ki kriya bain, par ki wub ap 
bi saktiman aur bbayanak o dayalu deote bain. Is se yib jan par- 
ta bai, ki deoton ko bawa aur swarg kahe bbae. Prithivi par 
manusbon men tej ke badle men, agin aur us ki lawar bain, isi 
liye agin ko tej ka dusra saraajbke, use Paramesbwar ki si sakti 
dena un ke raanoyogya tba. 

Yib drishtman basten Veda ke pracbin aur bare deotaon men 
prasidb bain. Un men se sab se bara Indra bai, jo jyotiman 
swarg aur niie akasb, aur vayii ka pradhan bai. Indra ke mane 
nild kamal bai, kyunki Indaravara ya Indivara ka artb nila kamal 
liai, aur Indranila, yane babut hi nila Indra ke saman. Wuh 
samast aur deoton se jinben us ne sbakti di bai, pable paida hda 
tba. Us ne jbulti biii bhum ko sthir kiya, aur cbancbal paharon 
ko drirh kiya, aur bawa ki sima bandba, aur swarg ko stbapit ki- 
ya. Isi liye wub Shakray artbat bali, aur shachivat, artbat sbakt 
se paripuran kablata bai ; aur us ki jorii ka nam shachi ya sbakt 
hai, isi liye wuh shachiputi, artbat shachiki ka swami kablata bai. 
Wuh vajra ko, jise Tvashtri ne us ke liye taiyar kiya, liye phirta 
hai, aur usi se uu dushton ko nasht kaita hai, jo swarg ke jal ko 



AULAD KA DfN. 295 

rokte hain. In men se ek ka nam Vritra, arthat dhampnewala 
kala badal hai jo svvarg ko chhae rahta, aur (thi, wa sarp kahlata 
hai. Do aur bbi hain jin ke nam Bala, aur Pani hain ; Pani 
Bala ka chakar hai. Yih deoton ki gaen swarg se chura le gae, 
aur unhen pahar ki kandia men chhipa rakha. Indra ne unhen 
dji^undh nikala, aur us kandia ko apni bijli se do tuk kar, unhen 
wahan se pher laya. Phir aisa bhi kaha hai, ki Pani unhen An- 
giron se lut le gaya, aur Indra ne unhen pher diya. Yih wuh 
badal hain, jo paharon ke pichhe chhip jate hain, aur log aisa 
samajhte hain, ki apni kandia men band rahte, jinhen Indra 
pher lata bai, ki wuh apna pani barsavven. Us samai Maruta, 
arthat hawai deote, us ke pichhe ho lete hain. 

Is barnan ke saraan Indra larai ka deota kahawta hai, jo 
kale badal ki buri ruhon ko maglub karta, aur jo prithivi par 
manush aur pasu ke hetuphal dayak aur pusht jal barsata hai; 
wuh sab se bali deota hai, dra\ ya ka rakhvvala, aur un ka utha- 
newala. Wuh laraion ka deota hai, jidhar wuh soma ras se 
matwala hoke, apna rath, jis men pile ghore jute hain hankta 
hai, aur soma ras yagya karanbar ke bairi ko parajai karta hai. 

Varuna, jo aj kal samudr aur jal ka deota kahlata hai, Veda men 
us ke bye dusri jagah sthapit hai. Wuh swarg ke hawai ehandwe 
ka deota kahlata hai, isi karan us ka nam Varuna, arthat lapet- 
nehara hai. Us ka aisa barnan milta hai : Varuna ne siirya ke 
liye marag sidh kiya, aur samudr ko dharon ke barh ki nain ba- 
haya ; din ke pichhe us ne barf rat banai ; us ki shakti un swarg- 
on ke bich hai jin ki hadd nahin. Rat aur rat ke sitare Varu- 
na V\%e hain, aur pau phatne ke bikhai kahte hain, ki aj eksan, 
aur kal eksan ; wuh Varuna ke rajya men ho us ke p'chhe pichhe 
chalte hain. Us ne taron ko aur zamin ko do guna phailaya, 
aur Kritikd ko swarg men rakha hai j chand bhi us kf agya ke 
saman chalta hai ; us ne unhen banaya hai, ki wuh apne paon 
athah, ya hawa, men rakhen. 

Wuh hawa ki ehiriyon aur samudr ke jahazon ka thikana 
janta hai. Wuh jo apni pratigya men nahin badalta, barabar 



296 YAFAT Kf 

mahmon ko, jin men nasi paida hoti, janta hai ; wuh us ek mali(« 
ne ko, jo in sab ke liye hota hai, janta hai, wuh nasak aur ball 
hawa ki rah pahchanta hai ; wuh us ke us par ke rahnewalon 
ko bhi janta hai. Is barnan ke saman wuh is mufasale ka bhi 
deota hai, jis ka behadd hona manushon par ratri samai pragat 
hota hai. Mitra, jo do pahar din ka deota hai, aur Varuna 
ki ek sath puja hoti hai, aur donoii satya jotya ke swami kahlate 
haiij. Varuna ek sonahla kawach bhi pahine hue hai, is liye 
us se aur tej se bhi kuchh pray oj an hai. Is se yih barnan 
ho sakta hai, ki wuh kis prakar se din aur rat par rajya karta 
hai, aur rat kyuukar us ke has men bhi hai, jab ki aur samast 
jyotiman deote, jo us waqt se age swarg men chalte, phirte, 
aur Varmia aur manush ke madhya men rahte hain, lop ho jate 
hain. Is bais se ki wuh mufasale ka deota hai, wuh manushon 
ki chal o chalan par bhi drisht karta hai. Varuna, jo apni 
pratigya men satya hai, manushon men bas karta hai, ki sakal 
srisht par prabhuta kare, aur sukarm karta rahe ; is liye wuh 
jo budhiman hai, samast asheharjit karyon par byatit aur 
bhawish par drisht karta hai. Us se is karan binti karte hain, 
ki wuh manushon par krodhit na howe, aur unhen sidhe marag 
chalawe, ki un ki ayurbal barhawe, aur Mmiikoun se alag rakhe, 
aur unhen pap se chhurawe. Wuh bhayanak deota hai, jis ka 
fcop manush prarthna aur jagya ke dwara, dabane ki kanksha 
rakhte hain. Phir us men akhlaqi nisbaten bhi pai jati bain ; 
wuh deota i razdar hai, jis ke adrishya aur sarbatr pratyaksh 
karaj, manush ki dasa se pragat bote hain. 

Veda ka tisra deota, jo aur deotaon men sreshth hai, so Agni 
hai. Wuh pahla rishi hai, jis ne deoton se sahaita manga, aur 
jagya kiya. Wuh purohita aur jagya ka charhawanhar ritvij 
kahlata hai ; wuh deoton ko jagata, aur unhen jagya men le jata 
hai, jo us samai lal ghore ke rath par charhke, kusha ke asan 
par utarte hain. Isi karan wuh diit kahlata hai. Wuh deoton 
ke hetu jagya men ghrita ya ghi lata hai, wuh use un ke pas 
le jata hai ; is liye wuh manushon aur deotaon men madhyasth 
kahlata hai. Wuh yiiba kahlata hai, is karan ki wuh ap se nit 



ALLAD KA DtN. 297 

naya banta, aur samast manushon ke sang nit rahta hai, is 
karan wuh Vaishtvdnara, aur grihapati, arthat ghar ka swami, 
aur Vishwapati, arthat jagat ka malik, kahlata hai. Wuh deota- 
on ke pas se bhandar, nij karke bhojan, mauush ko deta hai ; isi 
karan wuh Ghatavedas, \\a dhanadhya, kahavvta hai, aur unheii 
bairion aur rakshason se, jinhen wuh bhakshan kar leta, bachata 
hai. Us ki jotya manushon ko sudh karti hai, is karan wuh 
Pdvaka, arthat pavitr karanhar, kahlata hai. 

In tin prasidh deoton ki striyon ka Veda men yih nam milte 
hain, Indrdni, Varundni, aur Agndyi. 

Is srisht ke aur deotaon men se jotya ke deote bhi prabrit 
hain, nij karke siirya, jis ke sanmukh se rat aur rat ke tare choron 
ke saman bhagte, aur jo deotaon aur manushon ko pavitr karan- 
har tej deta hai, aur sakal prithivi ko us se bhar deta hai. Us 
ki kiranen, ya sat lal ghore, jo wuh apne rath men jotta hai, 
surya ke deota ko lipar le jati hain. Wuh siikta jo sab se adhik 
pavitr hai, jise gdyatri kahte, siiryahi ki stuti men kaha hai. Us 
ke bahut se nam hain, aur prachin Hindii samajhte the, ki us ki 
ek hi surat ek sath hi sampuran, aur bibhag bhi hai. Surya ke 
deota ke sang, jo bishesh n't se Swargiya, Surya, aur Savitri, wa 
upajanevvala kahlata hai, Mitra, aur Pushan, wa palnewala, Bhaga, 
ya bhagyawan, aur Arjaman, ya pratishthit, aur surya ke aur gunon 
ki bishesh deota ke saman puja hoti thi. Arjaman, Mitra aur 
Varuna ki puja ek sang hoti hai. 

Logon ke atyant pavitr deoton men se ek, jin ka mahatma 
Veda men hai, Ushas hai. Wuh sw arg ki putri hai, aur us ke 
kewaron ko kholti hai ; wuh surya ki bhi putri kahlati hai, aur 
ratri se utpann hiii hai; wuh bridh hai, par nit phir phir utpann 
hiia karti hai, aur bite hue pau ke raarag men daurti hai ; wuh 
jo aneharon men pahli hai, jo sarbada ek dusre ka pichha karte 
rahenge. Us ki jotya pratham jotya hai ; wuh rat aur andhkar 
ko bhaga deti hai ; us ke ane par janwar, aur chiriyen aur manush 
sanmukh ate hain ; us ki jot se sab bastun men zor aur jan parti 
hai; wuh satya bakya sikhlati hai, wuh lal gaen aur lal ghoron 



0()g YAFAT Ki 

ke rath men chalti, aur sare deotaon ko Soma ras ke nikat lati 
hai. 

Jot ke deotaon men donon ashvvin bhi hain, jo surya ki kiran- 
on ke sang ate, aur Usha ke sang un ki pravthna hoti hai. Yih 
jot ki vvuh kirnen hain, jo Usha ke pahle nikalti hain. Wuh bi- 
han ke jagnewale hain, aur tin pahiye ke rath par sawar bote, 
jin ke pichhe siirya kf putri rahti hai, aur tin ber jagya men ati 
hain, bihan, do pahar, aur sanjh ko. Un ke tekan ke bye tin 
khambhe sthapit hain ; Soma jagya, Indra ke saman, aur tel agni 
ke saman unhin ko charhae gae. Un ki stuti is liye hoti hai, 
kyunki un ke duara bahut admi sankat se chhurae gae aur chan- 
ge kiye gae hain ; wuh nij karke pralai ke samai men un ki 
sahaita ko ate hain, jo samudr men yatra karte ham : aur unhen 
harsh se apne rathon ya ghoron par charhake kinare Ion pahun- 
chate hain. Is ke upraut wuh swargia aushad, dhan, aur jiwan 
ki samagri dete hain. 

Pawan, arthat Indra ke raj men bao mile hain, jis ka vishesh 
deota Vdyu kahlata hai, aur aur bhi ehhote chhote hain, jinhen 
Maruta kahte hain. Yih nij karke Indra ke sahayak kahlate : 
Vayii kf puja bahudha Indra ke sang hoti hai. Soma yagya 
unhin ko arpa gaya tha. Maruta, Rudra ke putr kahlate hain, 
aur un ka nam bhi Rudra hai. Tis par bhi yih bat chalit hai, 
ki Rudra ek bishesh deota hai, tufanon ka deota, hawaon ka pita, 
swarg ka tejraai barah, nashak, jo Kshayatavira, arthat manushon 
ka sanghar karuehara, jis se yih binti karte hain, ki wuh apna 
ban, jo gau aur manush ko nas kar deti hai, dur rakhe, aur ki 
wuh biirhon, aur jawanon, beton aur poton, pita aur mata ko na 
mare. Us ka gun Kapardin, wa ghunghrtidar, bahvala, wuh 
kala badal hai, jo ek gole men rahte hain. Us ki puja is waste 
bill hoti hai, ki wuh manushon aur pasuon ko rokar wa bhag 
jiahunchawe, wuh manushon ko un ke yogya bhojan deta hai ; 
wuli apne hath men achchhe se aehchhe aukhad rakhta hai, aur 
siikton aur jagyon ka rakhwala kahlata hai. Shiva ko bhi Rudra 
kahte hain, par Veda men wuh Indra ke pichhe lincha raklii 
gaya hai. Vishnu ki bhi yahi dasha hai, aur us ka yih nam 



aul4d k i ufx. 299 

Vishnu us ke aur sab namon men ati uttam hai, is karan ki us ke 
pujeri usi uara se prasidh hain. Visfinu ka arth imlan karna 
hai, aur wuh Indra ka mitr aur bare dag dharnevvala kalilata hai. 
Yih gun us ke tm paon se praj^ojan rakhti hai ; in ke bikhai 
men yih kaha hai : mritak us ke do paon dekhne ko shighr ate 
hain, tisre ka na koi pata laga sakta, na koi wahan ja sakta hai, 
han pakheru bhi nahin ja sakte ; aur dusre thaur men Ukha hai, 
ham tere sthan par ane ki abhilakha rakhte hain, jahan bahut st 
bhatakti hdi gau hain, wahan se is bare dag dharnewale deote 
ka grih prajwaht hai. Is sthan ke bikhai men dusre sukta meij 
hkha hai : " Hae ki deote hamen baehane ko auaudit bote, jahaij 
se Vishnu charh gaya," aur ki " budhman log sada us ka sab se 
uncha sthan dekhte hain, us netr ke saman jo akash par phaili 
hiii hai." Wuh deotaon ka sab se uncha baithak hai, jise Vishnu 
ne banaya tha. Is se yih jana jata hai, ki Vishnu chamakdar 
akas hai, us ka sab sc lincha sthan us ka sab se uncha bhag 
hai ; do aur jagahen us ka udai aur ast bona hai. Veda ke pra- 
chin tika karanhar ne is pichhli bat ka aisahi barnau kiya hai. 

Chandrama aur grab on ko Veda ke deote na samjha ehahiye. 
Grahon men se kewal Shuhra ka barnan sukton men milta hai. 
Veda men Brihaspati se zuhra se raurad nahin hai, avu* na Soma 
se chand. Chand ki piija bahut kam hoti hai, aur agar hoti 
bhi hai, to chandramds ke nam par hoti hai. Us ke bikhai 
men kaha hai, ki wuh nit utpann honewala din ka agam kahne- 
wala hai, ki wuh pau phatne se age jata hai, ki wuh jiwan bar- 
hata hai, aur deoton ko, jo hazir liote, un ka bhag deta hai ; 
kadapi is ka arth yih hai, ki wuh deoton ko yagya k^ bhag pa- 
hunchata hai. 

Nakshatron men se Veda men kewal ek hi ka, arthat Brihad 
Bhalluk ka nam milta hai, jise sat riksha kahte hain. Riksha, ark, 
yane charaakne, aur rikta, yane badle hiie, se milta hai, aur is liye 
yih nam taron aur Bhalluk ko us ke chamakdar chamre ke sabab se, 
diya gaya. Yiinani cip/CT09 men yih lafz sampiiran mahfuz hai. 
Veda ke bbakhnehare kahte hain, ki tare akas men ya to Afftii 
ya Varum ya bapdadon se rakhe gae hain. Yih pichhli bat 



300 YAFAT Kf 

bichar Jce yogya liai, is karan ki us se jan parta hai, ki prachiii 
samai se svvargi'a sthan bapda Jon ko diye gae ; aur is se yih bhi 
jana jata hai, ki kis prakar se pracliin Rishioii, jaise Vasishthdi 
Bhriffu, aur Afri ne apne sthan ke hetu uttar ke chamakdar 
riksh paya. 

Akash ke sang prithivf ki bhi upasni hoti hai, aur use Dydvd' 
Prithivi kahte hain. 

Jal ki bhi prarthna devi janke karte hain, jis ka jal gau pitf 
hain, aur us men Amrita aur aukhad rahta hai. Veda ke deomale 
ke saman jal ke aur bhi deote the, jo Aptya kahlate the, jin ka 
raja Indra tha, aur in sabhon ka nam mila jula bishesh rit se 
Trita kahlata hai. Apsara, jin ka arth pani men chalna hai, 
kadapi yih bhi jal ke deota the, par un ka nam Veda men nahin 
railta. Tathapi nadion ko pavitr janke un ki stuti Veda men 
ki jati hai, aur rog se bachane ke liye un ki prarthna hoti hai. 

Prachin samaion ke Hindu log drishtiman bastun ko deota kar 
mante the, is karan bahut thore the jo is ke us par dekhte the. 
Is nek pad ke deotaon men Brihaspati ya Brahmanaspati, arthat 
prarthnaon ka swami wa rakhwala, ati prasidh hai. Jab manukh 
an deota ki barai karte hain, wuh dekhta hai, prarthna aur us ki 
^amarth aur us ke gunon ko. Is karan ki yih binti karna deota- 
on ki kripa ke prapt hone ka dwara tha, Brihaspati ko madh- 
yasth bona para, jisten jagya ke hetu in kripaon ko prapt hovve, 
aur yih awashya tha, ki us se jald prarthna karen, jaisa ki aur 
deotaon se, aur ki un deoton ka karya us ke liye niyojit karen, jo 
prarthna sunte rahe hain. Is karan bishesh karke us ki puja 
hidra ke sang hoti hai, jo prjichin deotaon men atyant bali hai, 
jis ke kirya ka ek bhag Brihaspati ko dete hain; thore se 
sthanon men, jaisa ki Bala ke khoh ko do tuk karna, aur sang- 
ram men bairion ke upar jai dena, kewal usi ke bikhai men kaha 
hai. In ke badalne ka dusra karan yih hai, ki wuh Indra ke shastr 
bhi k'ta hai, bijli, jo chamakdar, sonahla rang kahlati, jis ka 
shabd garaj hai. Duswen ashtak ke ek sukta men shrist karne ki 
bari saraarth use diya Ijai, jaisa us ke bikhai men kaha hai, ki us 



AULAD KA Dis. 301 

ne pan ko, aur akash ke cbamak ko, aur Agni ko dhuijdh nikala, 
aur ki us ne apni bijli ki lapak se andhkar ko nasht kiya ; phir, 
dusre sukta men likha hai, ki wuh larke bale, samarth aur dhan 
deta hai. Phir, us ki stuti men use purohita, athwa raja ka 
jagya karavvanhar aur prithivl par use us ka naib kaha hai, 

Brihaspati ka ek dusra nam Vdchaspati, arthat subakta bhi bai. 
Is ke uprant subachya shakti denhari ek devi aur hai, jise Saras^ 
vati kahte haiij, us ki puja is karan karte haiij, ki wuh satya 
bachan sikhlati aur achchhe mansube man men da-lti hai. 

In sukton men Yama, arthat mritu ke deote ka barnan kam 
milta hai. Yama ke path par chalna, mritu ko prapt bona hai, 
aur yudh ko Yama ka bar kahte bain. Kisi sthan men aisa 
likha hai, ki tin swarg bain, do savitri ke log bhag, aur ek Yama 
ke sthan men, jaban rogion ka samuh hai. Nirukta ke ek sukta 
men, use Vivasvat ka putr, Sui-ya, aur manushon aur rajaon ka 
batornehara kaha bai. Isi karan wuh manushon ke bhagya ka 
thahranehara kahlata bai. 

Is sab ke ant men Vishva Devas ka barnan karenge, jaban tak 
ki yih aur deoton se bhinn hain. Nihsandeh prarthna men unhen 
palanhar, aur manushon ke rakhwale samajh un se binti karte 
hain ; we surya ki kiranon ke saman unjiyala date, jal barsate 
hain, abinashi bain, gbin se alag, aur budh se paripiiran 
hain. Shastron men unhen nit jagya eharhate hain ; un ke 
nam kuchh kuchh chintaon se milte hain jaise prera, parishrara, 
satya, dhan, aur kal ya samai. Is se yih jan parega, mano ki pra- 
chin Hindu in namon ke ar men apne bapdadon aur un ke gunon 
ki stuti karte the. Isi prakar ke aur bachanehare bhi Vasus kah- 
late hain, jo prakash, aur bawa, aur bapdadon ki riihon, aur gauon 
ke rakhwal ke deote hain. 

Veda ke deomale men kuchh bandobast nahin, yadyapi Indra 
sab se bara deota hai. Jab Hindiion ne un ki puja sthapit kiya, to 
apne sukta bhi is yogya banaya, aur us ke arth pratyaksh karne 
men parishram kiya. Veda ke aniikramani men prachin Hindiion 
ke mat ke bikhai aisa barnan hai : " Agin, Vayu, aur Surya na- 

z 



302 YAPAT Kf 

mak tin deote hain, aiir im ka raj prithivi, aiir havra, aur akash meU 
hni." Is karan ki un ke karya bhinn hain, un ke nam aur sukta 
bill bhinn hain ; y4 kewal ek hf tleota hai, wuh bara atma, arthat 
Siirya, jo sakal srisht ka atma hai. Rishi yih kahta hai, ki " sakal 
sthir aur chalaem^u bastun ka atma Sdrya hai. Aur deote jo 
hain us ki s:imarth ke prakash hain." Nirukta men Ydska 
kahta hai ki yih arth Veda ke bayan karneharon ne lagaya 
hai ; wuh Vdyii wa hidra ko hawa ka sab se bara deota kahta 
hai, aur ki aur deoton ke nam un ke karyon ke saman pare. Veda 
ke in ati prachin deota on ke uprant, us ne aur bhi bahut se chhote 
chhoton ka barnan kiya, par un men jo prasidk hain ham unhin 
ka barnan karenge. 

Ydska deoton ka bakhan karke Devaganon ka barnan karta hai* 
Yih chhote chhote deote uparwar kband men nahin rahte. Madh- 
ya men Marut, Rudra, Ribhu, Angiri, Pitri, aur Aptya rahte 
hain. Ribhu uq manushon ka janm paya tha, par apne sukarya 
karke sada-yiibawat aur abinashi hue. Angira Veda ke ati mahan 
aur balwant deote hain. Upar khand men, jis men Ashtvin pahle 
hain, A'ditya, Saptarshi, Deva, Visvadewah, Sadhya, Vasu aur 
Vdjiii hain. Vdjin ke arth yudh wa sangram hai. Sadhya ati 
prachin deote hain, jo swarg men rahte the, jahan ki pahle jagya 
.hua. 

Phir ek hi deote ke hetu kai ek sthan thahraya hai. Jaise ki 
prithivi tinon rajya men hai, jaisa kisi thaur men likha hai ki Agni 
aur Indra ati linche men, aur madhya men, aur niche bhum par rah- 
te hain. Yama swavg ke deoton men hai, madhyawalon men, 
aur Usha aur Nakta prithiviwalon men. Is bat ke bikhai men 
bhinnta hai, jaisa Toashtri ke bikhai men hkha hai, is karan ki us 
ne swarg, aur prithivi, aur lokon ko daul diy4, wUh prithivi par aur 
madhya men rahta hai. 

Is barnan se Indra sab se bara deota nahiii hai, parantu Sdrya, 
jise jagat ka jiii wa atma kahte hain. Log Indra ko Veda ka ati 
mahan deota samajhte the. Aitareya-Brdhmana men yih bat hai, ki 
D^von ne use jagat kc kaick bhagon ka raja kiya, Vasus ko pdrab 



AULAD KA DfN. 303 

ki, Rudra ko dakhin, Aditya ko pachchhim, Vishva Deva ko uttar 
ka, Sadhya aur Aptya ko madhya-desh, aur Marut aur Angiron 
ko swarg ka. 

Smritl aur kabyon men bhi Indra deoton ka raja kahlata hai, 
aur swarg men bas karta, tathapi wuh wahan cliaro khunt ka 
pradhan naliin hai, kewal lokapila, arthat purab or ka, aur deo- 
ton ka bill aur hisson men waisahi kam hai. Kadapi mukhya 
char the, jaisa ki smriti ke ek sthan men char hi milte hain. lu 
men se Kuvera dhan ke deota ka pata Veda men nahin hai, par 
prachin Baudhi siitron men us ka nam milta hai. Wuh use dusri 
jatha ka deota kahte hain, par us men yih bhed hai, ki wuh un ke 
samaa sundar nahin, par jaisa us ke nam ka arth hai, wuh kuriip 
hai, jisten ekaeki un durgaton ka bodh howe jo dhan ke karan se 
hota hai. Kahte hain ki Kuvera ke tin tang aur ath dant hain. 
Is jatha ke deote ye hain : — Indra, Agni, Yama, Surya, Varum, 
Vdyu, Kuvera, aur Soma. Manu ke nammale men Kuveru ki 
santi prithivi ka nam milta hai. Indra ke adhik agni sab se bara 
deota hai, is karan ki wuh deoton ko yagya men lata, aur jab 
wuh bare deoton ke sanmukh hote hain, to w^uh un ki aguai 
karta hai. Prachin Hindu saraajhte the ki Narak dakhin men tha, 
jo Yama ko diya gay a. Pachchhim Varum ko diya gaya, is 
karan ki Hindusthan ke age Maha Sagar the, aur Uttar Kuvera 
ko mila, is karan ki wahan sone ki khan thi. 

Veda ke dinon ke paschat Veda ke deotaon ka bhinn barnan 
milta hai, jaisa jaisa sukton aur kabyon^ aur upanishadon men un 
ka bakhan hiii. 

Prachm samai men kewal Veda hi ke deoton ki puja hoti, aur 
ji siikta ki us samai kara men ate unhin ki stuti meii the ; isi 
karan wuh ab Ion aisi hi mahima pate hain. 

Kabyon men rajaou aur yodhaon aur un ke prakramon ka 
barnan milta hai. Shura jo bakya, tis ke arth men Ishwaratwa 
ka jo lim paya jata hai, is karke yih kahna ki we deoton se nikle 
sahaj tha, aur jab we mritu ko pra])t hue unhon ne Indra ke swarg 



304 YAFAT Kf 

men jagah i)ai, is karaa ki wuh larai ka deota bai. Us ka 
swarg rajaon ke bhawanon ke saman bai. Marut aur Aj)tya ke 
Ladle men, Gandharba aur Apsara us ke cbakar bue. Kadapi 
Gandharba ka artb pabile surya tha, aur Veda men ek bi bacban 
men kaba bai. Kabyon men babut se Gandharbon ka barnan buti 
hai, aur kaba bai ki ek raja un par rajya karta tba. Un ka nij 
dbau Isbwaria asbwa ya gbore tbe, aur surya deota inbin 
gboron ke ratb par cbalta bai. Gandharba uttar alang Kuvera 
ke stban ke lag bbag Manasa tal ke nikat rabte the. We Indra 
ke sipahi bain, aur manusbon ke sangram men sang dete, tatbapi 
ve biron se parajai bbi bo sakte tbe. 

Na kewal Gandharba hi, par Deva bbi manusbon se bar pane 
ke yogya tbe, is se yib jan parta bai, ki jis samai Mahdbhdratha 
likba gaya tba, praebm deoton ki pratisbtba babut gbat gai tbi, 
aur surmaon ka abankar us ke bipriti barb gaya tba. Deva lok 
manusbya lok se bbinn nabin bai; cbbote ebbote deote babudba 
pritbivi par bas karte ; we us men paitb sakte bain : ban deote 
bbi kabbi kabbi manusbon par pragat bote ; manusbya bbi Indra 
ko us ke swarg men dekb sakte bain ; maba kabya ke ek stbal 
men likba bai, ki is bare sangram ke sab yodba deotaon aur un 
ke bairion ke autar bain, jaisa ki we Pdndavon ke mitr aur sbat- 
ru tbe ; aur Devarshi Ndrada donon lokon men dut hai. 

Apsaron ke karya karke pracbin deoton ke lagbu pad ka 
pbir bodb bota bai. Aur yib bat pracbalit hui, ki yadi manusbya 
I)asbcbattap karke atyant pavitrta ko prapt bowe, to Devon ko 
un ke stban se bata de sakta bai. Tab Indra apsaron ko un deo- 
oij ke pas bbejta hai, ki un ke man men ayogya chinta dalen, jis 
karke we apne sukarmon ke yogya pbal ko prapt na bowen. 
Jan parta bai ki in kabion ne apsaron ke, jo jal ki devian kablati 
tbfn, aur Gandharbon ke bisbesh pad ko bhulae diya, aur babut 
se aur deoton ke bikbai bhi aisahi kiya bai. We apni katbaon 
ka aisa barnan karte bain mano kabya bain, is karke babudba 
aisi baten un men mila diya bai, jo us se bbinn tbe aur kabiu 
kabin apni or se mila, aur badalke use bigar dala bai, aur nae nae 
deoton ka us men bakban kiya bai, par bisbesh karke pracbin 



AtrtAD kA jyis, 305 

deoidh, aur clihote chhote deote, aur prachin samai ke pavitr 
janon ka un ki kathaou men barnan milta bai. 

Upanishaclou men jo prachin deoton ka bakhan hna hai, to jab 
manushon ne un ke parthiva padarthon ka gyan bhulae diya, tab 
un ke hetu us ke badle men uch aur swargiya pad sthapit hue, 
jisten manushya apni bhaoria men unhen ek aisa pad dewen jis ke 
bikhai we aehet rahe. Prachin Hinddon ke dharm granth ke 
prarambh ke bikhai Rig Veda men aisa paya jata hai : " Us sa- 
mai na to bhao na abhao tha ; na sansar, na hawa, na koi bastu 
un ke uprant thi; aur na kisi ke bhag ka koi lapetnewala na 
kuchh lapeta hua tha. Na mritu thi, na abmashta, aur din aur 
ratri men bhed na tha. Parantu tad ne bin swas kewal swadha 
se dam liya. Us ke atirikt us samai kuchh dekhne men nahin 
ay a. Wahaa andhkar tha ; yih sab andhkar hi men aur aspasht 
jal men, lapta ralia, par yih dher jo lapti hui rahi, so dhyan ki 
shakti karke banf. Us ke man men pahle kdma u])ja, aur yih 
pratham upjau bfj hua, jise budhiman man ki bhaona karke ab« 
hao men bhao ka bandhan thahrate hain/' 

Is barnan ke saman ishwaria mul ek anirdharit bastu hai jis 
m^ swadha pai jati hai; is men dhyan ke dvvara utpatti ki kan- 
•chha hot! hai, ek aisi bastu jo ab Ion drishtiman nahin, tathapi 
jis men jiwaddasha ab Ion bandhi hai. Om bakya men bhi aisi 
hi bat pai jati hai. [Is ke bikhai men 34 safha isi kitab ka 
dekho.J 

Yih anirdharit padarath ant samai men nirdharit Brahma 
hua ; yadyapi sukton men is ka barnan nahin hai, tathapi Upa- 
nishadon men pahle us ka aisa barnan hua hai, ki yih wuh hai 
jis se samast hasten utpann hoti hain ; jis se utpatti ke uprant we 
jite rahte, jise prapt hone ko we parishrara karte, aur jis men we 
phir buddhi aur anandta ke hetu lin ho jate hain, Is bakya ka 
mul arth, arthat " prarthna aur upisna" bishesh rit se panth ke 
samast, karyon par lagaya gaya, tat pashchat wuh Ishwaria miil 
ka nam hiia. Hinddon ke prachin sab pustakon men Ishwar ke 
ttim ke hetu aisa hi dubdha paya jata hai. Rig Veda ke Anukra' 

Z z 



306 • VAFAT K< 

mani men surya ko Bramh kahi hai ; Aitareyn Aranya men jiii ko 
Brahma, aur Indra ko Prajdpati, arthat prajaon ka swami kaha hai. 
Chhote chhote srishtkartaon ko bhi Prajdpati kaha hai, is karan 
wuh Ishvrar ka thik nam nahin ho sakta, na Indra na Surya bhi 
us ka nam ho sakta hai, is karan ki we bhi chhote deoton ke 
nam hain, par Brahma ka arth Brahman bhi hai jin ka Ishwar 
aur sirjanhar wuh tha. Log us ko deota kar nahin mante, aur 
us ki puja ke hetu koi bidhi sthapit nahin hai. Na kewal Indra 
aur Surya ke bikhai men yatan kiya gaya, ki kisi na kisi gupt pra- 
kar se un ke liye unche pad thahrawen, par prachin aur deoton ke 
bikhai bhi aisa parishram kiya hai. Is ke kai ek pram an Nir- 
rukta men pae jate hain, wahan sat rishion ko sat tatwa kaha 
hai. Is ko Adhydtma kahte hain. Brihad Aranyaka men bhi 
Rudron ko das pran aur atma aru aur deoton men badal dala 
hai. 

Kabyon ke pashchat pustakon men kewal ek hi Ishwar arthat 
Brahtnd ka barnan hai, jis ke ye bhinn bhinn nam hain, jaisa lipar 
likh gae. Smriti ka Vishnu Veda hi ka Vishnu hai, us men iV<f- 
rdyana Vishnu ka nam nahin hai, par Brahma, arthat srijanhar ka 
nam hai, jise Swayamhhu kahte hain. Utpatti ke bikhai kahte 
hain, ki ek jagya hai, jo deoton ne charhae, jis samai, us ke deh 
ke pratyek bhagon se samast hasten aur jiudharion ki upatti hui. 
Mahdbhdrat men bhi us ke aur Vishnu ke nam men bhed hai ; 
Nara aur Ndrdyana rishi hain, aur aisa hi kisi thaur men jo pi* 
chhe se milae gae Arjuna aur Krishna ko un ke autar sthapit ki}'a 
hai. Is karan ki Vishnu ka nam prachin Baudhi sutron men nahin 
milta, par Ndrdyana ka wahan barnan hai, is se jai.a jata hai, ki 
Baudh ke pichhe Ndrdyana ko Vishnu men badal dala hai. Pai' 
Ndrdyana bar jati ke logon ka deota na tha, kci/^^al Brahmanon ka. 

Vishnu ke aur do nam hain, jo Baudh mati pustakon men 
milti hain, Ilari yih nam Maha kabya men bahut kam milta hai, 
par us ka dusra nam Jandrdana prasidh hai, is karan ki wuh ek 
sthal men Tshwar kahlata hai. Mahabharata men likh4 hai, 
'* Yadi sakal sansar ekatr howe, aur Jandrdana diisri or, to Jandr» 
dxxna apne sara se sakal srisht ko daba dalega, Jandrdana meg 



AULAD kA. jyis, 307 

yih shakti hai, ki apne dhyan se sakal srisht ko rakh men mila 
de, parantu sari srisht us ke bikhai aisa nahin kar sakti. Aisa 
jan parta hai, ki isi arth karke us ka nam Jandrdanay arthat " ma- 
Dushya ka dukh denewala/' kahlata hai. 

Is karan ki is nam ka arth Vishnu ke arth se, arthat 
jagat ka palankarta, nahin milta, to is se yih jana jata 
hai, ki kadapi yih nam kisi aur deote ko diya gaya tha jo 
logon men prachalit tha. Vasudeva ke bikhai yih bat satya hai, 
jo Pundhra jati ki bara deota tha, aur us ka nam Purushottuma 
tha. Is ka barnan Baudhi pustakon men nahin milta hai. Upen" 
dra ka, jis ka barnan un pustakon men hua hai, arth is tarah 
samajh men ata hai, ki yadyapi Vishnu ko sab se chhota jante the, 
tathapi wuh siirya ke deoton men sab se bara bhi tha, jis ka Indra 
bhi hai. Mahabharata men Upendra ko chhota Indra kahte hain. 
Vishnu barahwan sab se pichhe utpann kahlata hai, tathapi gun 
men wuh samsi^t A'dity on men uttam hai. Aditi ke barah bete 
the, jin ka pahla Shakra [Indra] tha, aur pichhla Vishnu, jis men 
shrist rakhi gai hai. Puranon men aur barnan hai.J Rig Veda 
ke sukta men us ki puja bahudha Indra ke sang hoti hai, na ki 
Adityon ke, isi karan use yahan kshudr pad mila hai. 

Vishnu ke mahattwa ke bodh ke hetu, yih smaran kiya cha- 
hiye, ki wuh swarg men sab se unchi jagah rakhta hai, aur ki 
siirya bhf sab se bara deota samjha jata hai ; aur us ke uprant 
Ndrdyana ke bikhai yih bat chalit hui, ki us ne jagat ki utpatti 
ke hetu apne ko bal men charhaya ; aur yih bat aur adhik barha 
ke yih kaha gaya, ki sansar ko durgatton se nistarne ke hetu, us 
ne ap ko apne Ishwaratwa se hin kiya. Ki yih pichhla karya 
trideo ke tinon devon men se kewal Vishnu hi ke bikhai satya 
aur Ndrdyana arth se pragat hai, is prakar se jan parta hai, ki 
jab Rdmdyana men use Rdma ka autar kaha hai, to us ka nam 
Ndrdyana, Brahmd aur Sthdnu ke sath mila hua hai. Phir Vish- 
nu ki is karan stuti hoti hai, ki us ne sakal prithivi ka paikarmi 
kiya hai, jisten manushya ko rahne ka sthan dewe ; ki we ma- 
nushya jo us ki stuti karte hain, apada se bache rahte, aur ki wuh 
unhen sukhdayak grih aur ati uttam bhojan deta hai. 



308 YAFAT Kf 

Jan parti hai ki is bare deota Vishnu ka nam pahle Veda ke 
Vishnu aiir Naray ana aur Brahman se milkar bana ; tab pahle 
JanarJana aur pfchhe Vasudeva us ke sang hue. Is karan ki us 
ke avataron ka, kabya likhne ke pahle baruan nahili milta hai, to 
aisa jan parta hai ki us ka dushtata nash karne ke hetu deh dha- 
ran karna Bfahmanon kj or se nahin, par Kshatrion men hai, is 
ke pichhe jab Kabya likhe gae, to siiron aur biron men un ki 
jidhik pratishtha hui. Yih bat is rit se pratyaksh hai, ki Rdmd' 
yana aur Mahdbhdrata ka diisra jRima Vishnu ka autar kahlata 
hai, aur ki Mahabharata men Krishna ko Ishwaria pad milna 
arambh hua, han Arjuna ko bhi aisa hi pad diya hai, aur is bare 
yudh ke jodhaon ko avatar, aur adh-deote, aur deotaon ke shatru 
kaha hai, par Brahman ke bete Parshurdma ko ab Ion yih pad 
nahin mila, yadyapi us ne use pichhe se prapt kiya. Phir us ke 
aur avataron ka,, jjn ka barnah pichhe htia hai, kabya men pra- 
thak barnan nahin hua, par Krishna ke bikhai kaha hai ki us ne 
baliut si yudh a,ur laramn km, aur bahut se danau par prabal hua. 
Is se yih jan parta hai ki Krishna dusra avatar hai, aur ki aur sab 
autar pichhe se a mile hain. Itna to pratyaksh hai ki avataron 
ki ginti pichhe se Brahmanon ne thahraya hai. Panchwenj 
arthat baman ke autar men, jis ne tin qadam men Asura Bali ko 
patal men dhakel diya, Vishnu ka pahla khiyal paya jata hai 
jaisa Veda men hai. Tisre avatar ka lakshan Yajurveda men 
likha hai, " Wahan jal the; yih jagat arambh men jal tha. Us 
men Prajapati dolta tha jis ne hawa ka riip dhara tha. Us ne 
use [yane prithivi ko] dekM, aur barah rup men use utha liya, tis 
ke pichhe us ne use daul diya, aur yun Vishvakarman srisht ka 
karta thahra." Megasthenes ke barnan se aisa jana jata hai ki 
us ke samai men Krishna ko log Vishnu kar mante the, jo is bat 
se milta hai, jaisa Mahabharat men likha hai ki Pdndava, Kuru, 
Panchdla, avLV Yddava karte the. Baudh aur Chandragupta ke 
dinoij ke luitar men Vishnu ki puja bahut phail gai hogi, is karan 
ki aur kiisi pr;ikar se yih nirnai nahin ho sakta, ki Brahmanon ne 
kaise use sab se bara deota kar mana. Kabyon men Vishnu 
ki puja ka aisa hi kahin barnan milta hai. Is se aisa jan parta 
hai ki jis samai we pustaken likhi gain, Vishnu ki puja ki koi 



AULAD KA Dfx. 309 

bishesh bidhi ab Ion Rajaon aur Brahmanon men, jin ke rasm ka 
un pustakon men nirnai hu4 hai, nirupan na hiia tba. 

Shiva ki piija bahut pbail gai tbi, us ki puja Magadha men 
Kalinga ki Vaitarani nadi Ion boti tbi ; tis ke pichbe pachcbbim 
Gokarna men. L's ki sewa ka ek nij dham Gangddwdra men tba 
jo Hiraachal parbat men bai, tis ke picbbe aur uttar barb gava, 
is karan ki wub palatke Gandhamddana men bo raha tba. Us 
ki pujit Kashmira men bbf pbaili tbi. Arjuna Himacbal ke sab 
se uncbe parbat par charb gaya, jisten Sbiva se sbastr mang lawe. 
Wub Girisha, artbat parbat ka swami kablata hai, aur Pdrvati jo 
us ki patni ka nam tba, artbat parbat se utpann, au" Durgd jo 
parbat ki putri tbi, is karan ki us ne Gangd ko swarg se utarte 
hue paya. Durga ka arth yib hai, yane parbat ka mushkil guzar- 
gdh. Shiva ka nam Veda men nabin milta hai. Us ke nam ka 
kadapi yih artb hai, " wub jis se utpatti hai ;" wub utpann ka- 
ranhar sbakti ka deota hai, jis se deote bhi darte bain. Isi kiiran 
wub Pashuputi kablata hai, us ka chinb ek bail hai, aur is liye 
wub Vrishadhvaja kablata hai. Us ke aur bbi nam bain, jaise 
Jshwara, Mahddeo, Devadevd, Sarvadevesha j in sab se jana jata 
hai ki manushya use bara deota kar mante the. Yih bhi kahte 
bain ki Sarvamedha yagya usi ne charbaya, jis men us ne samast 
jiudharion ko aur apne ko yagya kar diya, isi karan wub Devade- 
vd kablata hai. Us ka sbastr trisul hai, jis se jana jata hai ki 
wub shaktiman hai, aur ek pdsha, jis se yih jana jata hai ki wub 
samast jiudharion par prabhuta karta hai. Us ke do namon se 
jo Baudhi sutron men milta hai, artbat Shiva, anand, aur Shau" 
kara, anandata ka denehara, yih artb nikalta hai ki wub bbalai 
chahnewali hai. Wub Ishwaria sbastr rakhta hai, aur unben use 
deta hai jo pashchattap karke use santusht karte bain, aur us ki 
binti jai pane ke hetu karte bain. Wub ap bara kathin pash- 
chattapi hai, aur us ki joru bhi waisihi hai, aur us ki tapassya se 
nai nai hasten utpann boti hain. Skanda isi prakar se utpann 
bua, isi karan wub jatidhara aur Dhiirjati kablata hai. Us ki 
utpatti ki sbakti Chandrashekhara nam se bhi pragat hai. Shiva 
hi akela deota hai jise pasbuon ka yagya charbaya gaya hai. 



310 YAFAT Ki 

Veda ke Rudra ka kbiyal bhi Shiva ko badalke diva hai. Isi ka- 
rnn se wuh nashak deota, aur mrittu ka deota kahlata hai, aur is 
live khoprioii ka bar pabinta hai. Is se yih bbi jan lena sabaj 
liai, ki us ne tisri ankh kaise pai, is karaii ki Rudra tin ankhe 
ko yagya charbate the, ki wub manusbya ko mrittu se aur pbal- 
dar desb ko mrittu dayak pbal se cbhurawe. 

Pbir aisa bbi jan parta bai ki tisri ankh se arth us ka bara bal 
hai, is karan ki us ke pable pragat bone par Himacbal ke samast 
pattbar, aur dbat aur ban jal utbe. Likba hai ki ek samai Umd 
ne khelte kbelte apne donon batbon se us ki ankben mund lin, 
aur sakal srisbt men andhkar cbba gaya. Tab Shiva ne tisri 
ankh upjai, jis se aisi lavvar nikb', ki jan parta tba mano ki jagat 
nasbt bo jaega, aur parbat jal jaenge. Par Umd ki nibedana se 
parbat jaise ke taise banae gae. 

Hara ko bbi jo ek pracbin deota hai Shiva se milaya bai. 

Shiva ko bbi dusht atmaon ka nisbak kahte bain. Par is bat 
men sandeb bai ki kya jane lima ke dwara us ki puja boti tbi ya 
nabin, is bye ki kabyon men us ka barnan nabin milta. Aur aisa 
jan parta bai, ki dakbin disba ke log linga ko mante the, aur 
pfclibe se Shiva men milae diva ; isi karan aj ke din Ion Brahman 
un pagodon men jaban linga ki puja boti hai, kam karne nabin 
cbabte. 

Shiva aur Vishnu donon ko us ke upasak param Isbwar mante 
the, aur in deoton kf puja un ke man men aisi gar gai tbi, ki 
inihen batana bo nabin sakta tba. Is karan Brahmanon ne uchit 
jaua ki unhen aisa kar manen, aur kewal Brahma hi ko un ke 
11 par rakhen. Veda men likha hai ki Parmeshwar ki tin dasha 
hiiiu, arthat utpann karna, palan karna, aur nash karna, jis ka 
arth yih hai, ki jagat us men hoke anitya bai, usi se nikalta, aur 
])hir usi men mil jata hai, isi bhed karke tinon deote ek hi men 
mil gue. Brahma srisbt karta, Vishnu palan karta, aur iShiva 
nashak thahra. Kabyon men likha bai ki yih tinon deote sath 
sath hoke Parbramh the, tathapi un ke ek bone ka wahan saf saf 
barnan iiahfij milta, is se yih jana jata hai, ki in tinon deoton ka 



aulAd ka Di^. 311 

tek hona prachin samai se nahfn hai. Shiva waisi n^shak nahiu 
hai jaisa wuli luia hota yadi us bidhi ka us samai ninipan hua 
hota. Mahabharata se jaua jata hai, ki logon ne aisa ])arishraiu 
kiya tha, ki donoii deoton ko ek banawen, is karan ki us men 
donon ka nam ek men milaya hai. Is karan ki yih Vishnu ke 
,nam men milta hai, to is se jana jata hai ki vvuh donon se adhik 
prakarmi hai, nij karke is tarah ki Brahma ka ek nam use diya 
gaya hai, aur us ke bikhai men kaha hai ki wuh param deota hai. 
Baudh mat ki pustakon se yih nahin jana jata ki Baudh ke sa- 
mai men in tinon deoton ki bidhi samapt hui thi ya nahin, is 
karan ki we in tinon ke uprant Vishvakarman ka bhi baruan 
karte hain. Is ke is pad ke anusar Veda men yih bat hai, ki 
wuh bara shaktiman hai, swarg ka utpann karnehara, aur samast 
jiudharion ka bananewala aur sab par dhyau rakhnewala. Iti- 
hasa men us ke bikhai kaha hai, ki us ne pahle sab jantuon ko 
aur pichhe se ap ko, Sarvarnedha yagya men charhaya, isi liye us 
ki prarthna karte the, ki jagya ke tel se pusht hokar wuh swarg 
aur prithivi ko yagya men charhawe. Par is ke is uch pad ke 
bipriti yih bat hai ki srisht karta hoke wuh kewal Prajapati ki 
ek murti hai, aur Brahma ke saman us ka nam Dhatri aur Vid- 
hatri hai, aur ki yih yagya kewal Narayan ke yagya ka dusra 
darsh hai. Aisa jan parta hai ki Baiidh ke samai men in tin bare 
deoton ki bidhi prachaht thi. 

Un pustakon se in ki devion ka bhi hai nahiii khulta. Shiva 
ke bikhai aisa samajhte hain, ki is karan ki wuh Ilimadial parbat 
ka deota tha, wuh bina us ke na rah sakta tha. Brahma ke bi- 
khai bhi pratyaksh hai. Sarasvati ya Vach ke Brahma ki patni 
hone ka karan yih hai, ki Veda ke ek sukta men us ka bar* 
bakhan hda hai aur wuh paramatma kahaoti hai, aur is liye sa- 
mast bastiion ki parara gun kahiati hai, jis ka utpann karnehara 
Brahma hai. 

Vach aur us ka pati donon kansa par sawrir bote hain. Is bat 
-ke samajhne ke hetu, yih smaran karna chahiye ki prachin Hin- 
du hansa ke shabd meu pavitr arth lagate the, is karan ki ek 



312 YAFAT Kf 

jagah likha hai ki Risbion ne sandesh pahunchane ke hetu Iiansa 
ka rup dhara. 

Vishnu kf stri ko bhi wahi kam karna papa jo us ne kiya tha, 
arthat ki us men kai ek deviau mil jawen. Magadha desh ki Gri- 
hadevi ke bikhai bhi aisahi samajhna yogya hai. Rukmini ke 
bikhai kaha gaya hai ki wuh kis prakar se devi hui. Shri smritti 
men ek devi ka nam hai. Wuh bhi chhoti devi hai, us ka nam 
Rdmdyam men nahin milta hai. 

Vishnu ki sawari Garutmat, ya Garura hai, jo Kashyapa aur 
Vinatd Daksha ki putri ka beta hai, jo Suparnon ka pita aur 
raja hai, jo patal men rahte, aur sarp ke deoton ke bairi hain, 
jinhen we marke un ka mans bhaksh dalte hain. Baudhi sutron 
men un ka nam chhote chhote deoton men hai. 

Veda men Garura ka aisa barnan hai, ki wuh pakheru sonahle 
par rakhta hai, aur swarg men urta dikhai deta hai ; Varuna ka 
dut, jo yama ke sthan par bhojan lata hai. Samaveda men yun 
likha hai ; " Jal ka tharabhnehara uncha urnehara Garura swarg 
men samhne rahta, aur apne bichitr rang ka shastr lie hai, aur 
Surya ke saraan apne bibhaomai pankh se apne ko dhampke 
wuh pratishthit aur priya jal barsata hai. Swarg men pani ki 
biiudon se bhar jake, aur Surya ke samau, jo pani batorta hai, 
tej se prakashit hoke, wuh jal lenewali badli ke pas jata hai, aur 
surya apne ujjal charaak se chamakta hua tmon lok men mano- 
har jal barsata hai." Is se jana jata hai ki Garura ka arth wuh 
jagmagata badal hai, jo Surya ke samhne se bhag jate, aur unche 
swarg se ate hue saraudr ki rah lete, aur us ki sima ke us par 
Yama ke anjane sthan men jate. Sarpon se bhar rakhne ka 
karan yih hai, ki Vrlira, jo ap ek sanp hai, wuh dusht purush 
tha jo jal ko rokta tha. Is karan yih logon ki bhul hai ki 
us ka yih bair samp ke deota se lagaweij. Vritra ka bairi 
hokc, kadapi wuh Indra ka naukar bhi tha. Is atkal ke anusar 
ek kahawat hai jis se jana jata hai ki us ka kara yih tha, ki 
Vishnu ka kahar wa le janewala howe. Mdtali Indra ke rath 
hanknewale ne sumukha ko, jo Aryaka ka pota tha, Guna- 
keshi apui putri ka swami hone ko chuna tha, pai* Garuda ne 



AULAb kA DfN. 513 

cliaha ki ek mahine ke pichhe use kha jae. Par Indra ne Mdtali 
ki biati se us ka jiwan barha diya. Jab Garura ne yih bat sunf, 
us ne Indra ke pas jake kaha ki aisa karin karke tu aur teri gos- 
thi nasht ho jaenge, aur ki us ne aur Indra ne apna pad ganwae 
diva ; ki usi akele men shakti thi, ki sarb lokou ko lie phire, ki 
Indra tinon lok ka swami tha, aur ki jab Ion wuh aisa rahe, wuh 
Vishnu se chintahin rahega. Us ne apne ko tinon lok ka swami 
kaha, jo ek diisre ka naukar tha. Tab Vishnu ne apna bawan 
bahu us ke upar dhar diya, jis ke bojh se wuh eka ek achet ho 
ke bhum par gir para. Tab Garura ne Vishnu ki barai ka angi- 
kar kiya ; tab Vishnu ne use kshama kiya, aur use kaha, ki phir 
aisa na kama. Is se jana jata hai, ki wuh Vishnu ko leke phir- 
newala hai> jise wuh lie lie phirta jahan jahan use jana awashya 
tha. 

Prachin Baudhi sdtron men in tin deoton ka barnan nahin mil- 
ta, jin ka pahle kabyon men bakhan hua hai, arthat Skanda ya 
Kdrtikeya ka, jo Shiva aur Parvati ka putr tha ; Ganesh jo Shiva 
ki send ka pradhan tha aur us ka putr hai, aur Kama ka. la 
tinon ka, aur tinon bare deoton ka rup un ke gun karke para, 
aur un ki sundarta ka tanik bhi khiyal na hua, jaisa Kuvera ke 
bikhai bua tha. 

Prachfn Hinduon ka mat, jis ka barhan upar likha gay a, aj 
kal ke Hindii mat se kuchh achchha tha. Par us men papion ke 
bachao ka koi upai nahin paya jata, aur us se man ko kuchh sant 
prapt nahin ho sakti. 

Ab is ke muqabale men us mazhab par gaur karen, jo Sim ki 
aulad ke ek khandan ko diya gaya, aur Najatdihinde ke 2ahir 
hone tak us men raahfdz raha. Tab yih mazhab Yafat ki aulad 
ko malum ho gaya, aur us men se bahutere us ki barkaton men 
sharik hue, aur ab tak bote chale jate hain. To yahan Yaho- 
wAti Sim ke Khuoa ke ofN, yane DfN i haqq, ki talimat ke 
khulasa par liha?. karo, jo Baibal, yane Kalam i Rabbani men pai 
jati hain. 



(•->) A 



314 YAHOWAH SIM KE 

Yi\HOWA'H SIM KE KHUD^ KA' DfN, 

YANE 

MAZHAB I HAQIQI KA KtlULASA. 

Peshtar us se ki ham is Kalara i Rabbani ki talimat ko farzi 
thahrawen, pable us ki sachchai par gaur karen, kyunki Baibal hi 
un ki bunyad hai. 

PAHLA BAB. 

DaLAIL I ISBAT I KaLAM I RABBANf. 

Wuh kalam i rabbani jis men din i haqq marqum hai, so kai ek 
kitabon ka majmu hai. Yih sab kitaben pandrah sau baras ke 
arse men likhi gain, aur un katibon ne is bat ka dawa kiya, ki 
ham ne apni talimat aur us ke qalamband karne men ilham i rab- 
bani paya hai. Agar yih bat sach hai, to is ke kalam i rabbani 
hone men kuchh shakk nahin rah jata; wagar nahin, to shay ad 
yih guman hoga, ki yih kisi jalsaz ka kam hai. Par yih qiyas 
men nahin ata aur nihayat ja i taaijub hai, ki kyunkar itne daga- 
baz ek hi bat par muttafiq hue, halanki un men hazaion baras ka 
fasila tha, aur un ka fareb kisi par zahir na hua. 

Agar in kitabon ke akhlaq aur mailan ki taraf mutawajjih ho- 
wen, to yahan bhi aql hairau hai, ki kyunkar dagabazon ne taqat 
pii, ki aise sanjida kalam aur khalis akhlaq ki baten raqam karen, 
aur ki bar tarah ki kharabi aur jhuth o daga aur fareb ko sarih 
batil karen. Yih to aisa hai goya wuh apne ko ap mulzim thah- 
rate haiij. Phir, main puchhta hiin, ki unhen aisi talim hkhne 
se, jo un ke tajribe ke khilaf tha, kya faida hua ? Aur kyunkar 
mumkin hai, ki aise admi, jin ki tinat bizzatihi fasid hai aise khalis 
akhlaqi bayan karen jin se aql hauan hoti hai ? Masih ke wazon 
ka mutala karo. . llavvirion ke khatt parho, aur dekho ki yih 
guman mumkin hai ya namurakin. Yaqin hai ki liar ek shakhs 
yahi kahega, ki Nnmumkin hai ! Jab ham roshni dekhte haiij, 
to saf malum kar lete, ki yih kisi chamakdar chiz ka partau hai. 
Waisahi jab khilqat men danish ke nishan pate haiij, to yih natija 
nikalta hai, ki koi aisi hasti hai jo danish i Usani rakhti hai. 
Isi tarah jab kisi kitab men dalilen az hadd nadir pai jawen, aur 



khudA kA DfN. 315 

agar us ke khiyal nihdyat sanjidagi se murattab aur pur hon, 
to yih kalite haiij, ki beshakk Kliiula ki kuniak is ke sath thf. 
Bhala, to Pak Kitabon ka mutala karne se, jab ham deklite hain 
ki us ke ahkam kaise khalis aur afzal bain, aur jab ham us men 
dindari aur khubi ka thik thik namiina jiate hain, to us ke haqq 
men kya kaha chahiye ? Masih ki chal pai- gaur karke dckho, ki 
Injil ke rauallifon ne us ka kaisa bayan kiya hai, aur yih is bat 
ke sabit karne ke liye kifayat karega, ki us ke muarrikhon ne 
ilham se likha hai. Kyiinki kuchh mushkil nahi'n ki kisi nami 
shakhs ki khubion ke bayan karne men baton se us ko khub ba- 
rhawen, aur us ki fazilaton ko bari shan se arasta karen ; par ek 
kamil shakhs ke wasf men sirf us ki baton aur us ke fialon ka 
bayan kar dena, aur use aisi halat men rakhna, ]ahan na sirf haqq 
kam karna us ke liye mushkil hai, par jahan haqq ki haqiqat 
daryaft karne men behadd danish zanir hai, bara mushkil hai. 
Injil ke muallifon ne Masih ka aisa hi bayan kiya hai, aur us ki 
tan'f men ek bat bhi nahin likhi. Phir, ek aur bat par gaur 
karo, ki wuh sab nakhwanda the, aur unhen ilm ke tahsil karne 
ki fursat na thi. Agar kuchh thore se nakhwanda milkar kisi 
nami shakhs ka hai likhna shuni karen, farz kiya, ki un ki niyat 
is muqaddame men khalis ho, taubhi kaho kya uatiia hogci? Wuh 
kaun sa sachcha mutalashi hai jo Musa Id panch kitabon ka mu- 
tala karke us ki danish aur shan, us ke khulus aur sadagi ka 
qail na hoga ? Kya aisi halat men in kitabon ko jalsazi samajhna 
mumkin hai? Kyiinkar ho sakta hai ki jalsa^ ek qaum ki qaum 
paraise sakht qanun ka bar rakhe, jab ki wuh apni risalat ki ba- 
bat ek adni si dah'l bhi pesh la nahin sakta? Aur kis tarah wuh 
sari qaum ko dhokha deke un se bawar ka^^Ya sakta hai, ki 
Khuda ne Misrion par bala i shadid nazil kin, ki unhon ne Musa 
ke kalime se Samundar ko do hisse hua dekha, aur wuh us ke 
bich men se aise guzar gae, goya zamin i khushk se, aur unhon 
ne chalis baras tak mann khaya, aur Musa ke asa ke marne se 
chatan se unhon ne pani bahte hue dekha, kyiinkar yih sab ba- 
ton logon ko yaqin hiiin, agar aisi baten haqiqatan waqii men 
nahin ain ? 



316 YAHOwAh SIM KE 

Ab Zaburoij kr' taraf muttwajjih hoke main yih puchhta hon, 
ki aisi kitab ke likhne men jis ki sanjidagi ke samhne aur sari 
tasnifat dam nahm mar saktin, un jalsazon ki kya garz thi ? Aisa 
shakhs jo aise sanjida aur ruhani gazalon ke tasnif karne men 
khushi rakhta ho, ajab tarah ka jalsaz tha. 

Amsal ki kitab parhke batlao, us men jal kahan hai? Us men 
danish aur hikmat o intizam ka aisa umdatarin bayan milta hai, 
ki dunya ke hukma se us ka hath ana muhal hai. 

Par shayad koi kahega, ki har ek admi us ke mazamin o mata- 

lib ko eksan nahin samajh sakta, aur aise amr i mufid men cha- 

hiye ki ham us ke ilhami hone ki babat dalil baham pahuncha-. 

wen. To kaun si dalil kifayat karegi ? Kya yih kahna, ki chahi« 

ye ki us ke muarrikh aise kam kar saken, jo insan ki qudrat se 

bahar hain, aur sirf Khuda men us ke karne ka ikhtiyar ho, kafi 

hoga? Agar Khuda kisi amr men apni gawahi pesh kare, to ham 

par farz hoga ki us par iman lawen aur use ba dil o jan qabul 

karen, kyunki tab us par shakk lana himaqat hai, is liye ki, 

'* wuli admi nahin hai ki jhuth bole." Ala-haza-1-qiyas agar Ha- 

warion ne apni talim ki sihat par aur Masih ke nam se mujize 

dikhlae, to sabit hai ki unhon ne ilham se hkha. Jo mujize un* 

hon ne dikhlae, so kahin poshidagi men nahin kiye gae, par bar- 

aks is ke mukhalifon ke samhne hue, aise logon ke samhne jo 

agar ek zara sa bhf nuqs pate, to charon taraf use phaila dete. 

Injil ke charon muallifon ne yih khabar di hai, ki Masih ne an- 

dhon ko ankhen, aur bahron ko kan die, bimaron ko changa kiya, 

langre lulon ko jyun ka tyun kiya, aur barha, hazaron dushman- 

on aur doston ke dekhne men murdon ko jila utha khara kiya. 

Aur apne masliib hone ke tin din bad wuh ap ji utha, aur pachas 

din guzarne ke bad us ne apne wade ke rauwafiq hawarion par 

Riih-ul-Quds nazil kiya, jis ne unhen aur un ke hamjalison ka 

anwa i iqsam ke mujize karne ki taqat bakhshi. Agar yih sabit 

ho ki in mujizon ki gawahi sach hai, to Masi'hi mazhab bhi sach^ 

cha thahrega. Yih bat bakhubi sabit ho sakti hai, ki Injil qarib 

usi waqt ke likhi gai, jab ki yih sab majare waqd men ae. Agar- 

chi hawarin in majarou ko apni ankhoji se na dekbte, to wuU 



KHUDA KA DfN. 31/ 

kabhi apne ko aise khatron aur halat i jankah men na dalte. Sa- 
re jismani nafa un ke khilaf the. Chunanclii bar ek Masfhi in 
mujizon ki sachchai ka shahid hai ; kyunki is saclicliai ke dar- 
yaft karne ki bahut si vvajaben thin, aur ye majare aise the ki 
we us se dhokha kha na sakte the. 

Albatta bari mazbut gawahi zarur hai ki log is bat ko manen, 
ki aise khilaf adat kam waqu men ae hain ; taubhi aksar gawa- 
hian is qadr mazbuti pa sakti hain, ki un mujizon par jo us arar 
ki shahadat men dikhlae gae shakk lana munasib nahi'n hai. 
Bazon ne aisa kaha hai, ki aksar jhuthi gawahian bhi pesh ati 
hain, j ur ham aisi besabat gawahi par itimad rakhke fareb men 
par sakte hain; par us kc shamil hai ek bat yih bhi hai, ki aksar 
hamgawahion par aisa mazbut itiqad rakhte hain, jaisa un chizou 
par jo hamari ankhon ke samhne guzar ga'n. To ab yih daryaft 
kiya chahiye, ki kaun si bat qiyas men ati h:ii, yih, ki is ki gawahi 
jhuth hai, ya yih, ki mujize hue hain? Agar chand ashkhas kha- 
lis niyat se, aur bemashwarat karne ke muttafiq hokar yih bat 
kahen, ki ham ne mujize apni ankhon se dekhe, aur agar wuh log 
dhamki sahke aur taklif men pnrne se bhi is ke munkir na hon, 
to use bawar na karna himaqat hai. Khass karke jab ki yih 
majare silsile dar silsile ek dusre ke qarib qarilx waqu men ae, 
aur is ki koi diisrl wajh nahin mil sakti, siwa is ke, ki yih haqiqat 
men mujiza hai, to yih dalil yahan tak sach ho sakti hai, ki malum 
howe ki ham ne dhokha nahin khaya. Itne bahut se logon ke 
Masih par iman lane ki kya wajh hai, magar yih, ki mujize haqi- 
qat men hue, aur ki Khuda ki qudrat Injil ke sath thi ? 

Masihi mazhab ne is dunya men kaisi kaisi mufid tasiren phai- 
la rakhi hain, jin par gaur karne se malum hotci hai ki yih maz. 
hab sachcha hai. Kitnon ne aj)ne guuahon ko tark kiya aur nae 
makhluq ban gae hain ; aur yih bat kisi khass waqt se taalluq 
nahin rakhti, zaman i hai men bhi us ki tasir se ajib o garib tab- 
dilen nazar ati hain, yahan tak ki un logon men jo mahz jahalat 
aur abtari men pare the, ab asman o zamin ka farq hai; aur is ka 
kya sabab hai, magar yih, ki Baibal Khuda ka kalam hai? Kya 
kisi afsana i farebinda men \ ih wasf pava ja sakta hai, ki admion 
(2) Aa ' 



:qS YAHOWAH SIM KE 

ko an ke guuahon se, jo un ki adat par rabi liai, taib banake 
unhen neki ki taraf phere ? Ha^aron aur lakbon Masihi is bat 
par gawahi de sakte bain, ki Kbuda ki sachcai ne un ke dil par 
ek ajab tarah ki tas'r paida ki bai, ki wub apne gunah aur dab- 
sbat se maqul bokar Masih par iman lane ko uksae gae bain, ki 
us ne un ki mababbat ko jaulani bakbshf, aur un ke bearara 
dilon men aram o cbain ka mujib bua bai. Kbuda apne is kalam 
ke wasile se dukbon men tasalli deta, dil men mazbuti aur bini- 
mat dalta, ban, maut ki balat men bbi tasalli bakbsbta bai. 

Agar yib sari dalilen ur jawen, taubbi ek dalil baqi bai, jis se 
koi munkir nab in bo sakta. Yib dalil pesblibabri se batli lagti 
bai. Kyunki sivva Klnula ke koi anewali chizon ki jiesbkhabri 
de nahin sakta. In ka mazmdn to mutafarriq bai, baze Yabiidion 
se nisbat rakbtin, baze alishan sbabron aur bari bari qaumou se, 
par wub nnifid peslikbabrian jin ka zikr Puiane Ahdname men 
milta bai, so Masih se nisbat rakbti bain, jo I'sa i Nasari men be- 
ainabi ])uri ban. Par Masih ki we pesbkhabrian nihayat hi 
ajib bain, jo us ne Yariisalara ki balakat, aur Yabiidion ki tabahi 
aur awargi ki babat din, jis ka bakhubi bayan Yiisifas name ek 
Yabiidi alim ne k^^a bai, jis ne khud un liadison ko nnni ankbon 
se dekba. 



\yjSKK BAB. 

KHUDA KI ZAr O SIFAT KE BAYAN MEN. 

Khuda iiai. Insin ke dil men jitne kbiyalat bain, un sab men 
se Kbuda ka kbiyal, jo us men milta bai, nihayat sanjida, aur na 
sirf sanjida hi, par khaufnak bbi bai. Jab dil is kbiyal men 
masbgiil bai, us waqt aur sara kbiyal us ke sambne hech nazar 
ata bai. Agarchi Kbuda i bebadd aur azali ka kbiyal insan ke 
fabm idrak se bahar bai, taubbi wub dil men yaban tak samara 
hua bai, ki dil us se pur bai. Par agar koi aisi basti na bo, to 
insan kaise bare dhokhe men para bai ! Agar yib kbiyal lago 
bai, to bam jliiitb ko sach se 7,iyada pasand kartc bain ; aur agar 
yib dil se mabo ho jawe, to kaisa tazalzul vvaqi boga ! Koi aisi 



KHUDA KA DfN. 319 

chiz nahin hai jo us ki jagali leke dil ko taskin bakhshe; dil sirf 
zaman i guzaslita aur zaman i ayan»la ki ummed men phanskar 
ghabrahat aur rauj ko paida karega. Namumkiu liai, ki iusau ka 
yih sab se ali khiyallago howe ; par baraks is ke, is kliiyal ka wu- 
jdd us Musabbab-ul-asbab kemaujud Iione par dalalat karta bai. 

Khuda ne apne uujud aur kama!at ki babat bamen bcgawah 
nabin cbbora bai. Us ne aisi ajib bikmat ke ^atb iusan o baivvaa 
aur nabatat vvagaira ko tarkib di bai, ki agar insan un i)ar gaur 
kare, to aisi mazbut dalil bath bage, ki aur kisi tarab se uaimkin 
nabfn. Agar bam koi ajuba cbiz apni ankbon se dekben, ya kisi 
tarab ki kbaufnak awaz apne kanon se sunen, to albatta us men 
ek bari basti ka wujud paya jata bai ; taubbi is dalil ke sambue, 
jo bam tarkib i baivvanat ke wasile se basil karte bain, us ko 
kucbh mazbuti nabin. Balki agar bam ajme badan o rub par 
libaz karen, to us ke mutafarriq bisson men danisb ke bebadd 
nisban dekbte bain. Dekba cbabiye ki yih sab azo ek dusre se 
kaisi raunasabat aur unsur i zabiri se kaisi uiuwafaqat rakbte bain ; 
in sare nisbanon se yib dalil milti bai, ki is ka mujid kui fabira 
sbakbs bai, aur is dalil ko radd karna mubal bai. Agar koi aJmi 
insan ke jism par uigab karke us ki baddion aur girabon, aur 
kbiin ki ualion aur ragoij, aur dil aur sbikam aur nas wagaira par 
gaur kare, ki yib sab kis tarab ek quwat i zindagi-bakhsb ke wa- 
sile, jo bamari zihn men nabin samati, babam niilkar apne apne 
mutafarriq kam karte bain ; ])bir yib, ki roslini ko ankbon se, 
bawa ko kan aur plie{)bpon se, aur kbane ko sbikam se kaisi mu- 
nasabat bai, aur sab ki nib men bbukb ki klnvahisb aur un ke 
shikamon men bazm karne ki taqat maujiid bai ; aur ])bir yib, ki 
bar ek jins ki jjarwarisb aur bifazat ke liye kya kya saman mu- 
baiya kiye gae, aur un ki posbisb aur barakat aur biiazat ke ale, 
aur un ke jins ke pbailane ki taqat aur un ke baebcbon ki par- 

warisb men kaisi ziyadatar danisb numayan bai ; agar in sab 

baton ko daryaft karke i)bir bbi un ke kbass bani se munkir aur 
sbakki bowe, to besbakk us men kuchb bbi samajb nabin, aur 
•vvub is dalil ki mazbuti aur us ki samajb ki wasat nabin rakbta. 

Qissa kotab, jaisa ki gbari ya durbm ke dekbue se us ke kari- 



320 YAHOWAH SIM KE 

gar ka ilm hota hai, waisahi agar thore hi haiwanat aur nabatat 
par kbiib sa gaur karen, to saf malum hoga, ki koi in ka bani 
bai. 

Jin zihin aur alimon ne in baton ka, jin men mansube ka wazih 
nishan milta hai, is khiyal ke baraks bayan kiya hai, un ki baten 
aisi bewaqufi ki hain, ki un ke haqq men yih kah sakte hain, "is 
sabab se ki unhon ne na chaba ki Khuda ko apne kbiyal men 
rakben, Khuda ne unhen bhi ehhor diva, ki jhtithi baten bawar 
karen;" aur phir yih, ki " akmaq hi ne dil men kaba hai, — ki 
Khuda hai nahin." 

Phir, sab se bari dah'l yih hai, ki hamara dil hi khud is bat par 
gawah hai. Matlab is ka yih hai, ki ham apne tain ek qaniin se 
bandha hiia dekhte hain, ki jab ham bhale ya bure kam karte, to 
us ke sath hi un men imtiyaz karne ki taqat malum karte liain. 
To ham yih piichhte hain, ki is qaniin ki asl, jise ham ap men 
pate, aur jise ham apne ko goya bandha hua sa dekhte hain, ka- 
han se hai ? Kya is se yih saf ishara nahin milta, ki ek shariat- 
dihinda hai, jis ne apne haqq ki gawahi bar ek dil men munaq- 
qash kar rakhi hai ? 

Khuda wAhid hai. Khilqat men jo mansube ke behadd^ 
nishan milte hain, un par g-aur kariie se bar ek sahib i fahm par 
roshan hoga ki Khuda maujud hai, aur ek se ziyada ki zaruriyat 
maldra nahin hoti. Na to khilqat na aql se koi aisi bat sabit 
hai, ki ek se ziyada Khuda hain. Khdqr\t men ek tarah ki mu- 
wafaqat pai jati hai, jis se saf malum hota hai, ki yih ek hi shakhs 
ki tadbir o mashwarat hai. Sach hai ki aksar qudama ne burai 
ke wujud se yih natija nikala, ki do azali o abadi hastian hain ; 
par agar yih bat thik hoti, to kyun qanun i tabai men kuchh farq 
dekhne men nahin ata, aur kyiin wuh ek dusre se muqabale men 
nahin a jate ; halanki ham saiyaron aur sitaron tak ek hi qanun 
aur ek lii muwafaqat ka nishan pate hain. Khilqat ke sare hisson 
men ck ajab muwafaqat i hasini aur munasabat i tarfaini namud 
hai, ki sarih natija nikalta hai, ki jaisa is khilqat ka bani irfan 
aur qudrat men behadd hai, waisahi wuh wahid bhi hai. 

Par is ki ziyada qawi dalilen Pak Nawishton men mundaraj hain. 



KHUDA KA ofN. S21 

Dalil i mazkura ke bayan karne men sirf yih garx tin, ki sabit 
karen, ki aql koi' bat Khiula ki wahdaniyat ke khilaf nahin sikh- 
lati. Yih chaml ayaten jo Khuda ke kalam se intikhab ki jati hain 
Kbuda ki wahdaniyat ko bakhubf sabit karti hain. Istisna 6 : 4, 
men likha hai, " Sun, Ai Israel, Yahowah, hamara Khuda, ek Ya- 
howah hai." Phir 4:5," Yahovvah wuhi Khuda hai, aur us ke 
siwa koi dusra nahin." " Tu hi akela zamin ki sari mamlukaton 
ka Khuda hai," 2 Sal. 19 : 15. " Tii, han, tu hi akela Yaho- 
wah hai,'* Nahamiyah 9:6. " Mere siwa koi Khuda nahin." 
" Kya mere siwa koi Khuda hai ? main koi nahin janta," Yas. 
44 : 6 ; 8. " Par hayat i abadi yih hai, ki we tujh ko, Khuda ek 
barhaqq, aur Isa Masih ko, jise tu ne bheja hai, janen," Yuh. 
17: 3. " Lekin hamara ek Khuda hai," 1 Kar. 8: 6. "Khu- 
da ek hi hai," Gal. 3: 20. "Tu iman lata hai ki Khuda ek 
hai : bhala karta hai," Yaqiib 2:19. In ke siwa aur bhi bahut 
si ayaten la sakte hain, par yih kafi hain. Jo log Baibal ko ka- 
lam i Rabbani jante hain, is par shakk la nahin sakte ; pas isi li- 
haz se Yahiidi aur Masihi aur Mahammadi bhi is bat ko apne 
mazhab ki bunyad samajhte hain. 

Khuda ruh hai. Aql aur Pak Nawishte donon yih b^t sikh' 
late hain, ki Khuda ek khalis Rdh hai. Chunki wuh arif aur da- 
nai ka ehashma hai, us ka Riih bona zarur hai. Madda majhul i 
mutlaq aur danish se kharij hai, chunanchi na to wuh kuchh khi- 
yal na kuchh kam kar sakta hai. Phir, madde ko jis qadr chaho 
taqsim kar dale, aur un ek ek zarron ka alag alag wujud paoge, 
par wahdanivat dil hi se taalluq rakhti hai, chunanchi dil maddi 
nahin ho sakta. Phir, madda thos aur wasi hai, aur us jagah 
se kharij hai, jo dusre jism se pur hai ; agar Khuda bhi maddi 
hota, jaisa wuh hama ja hazir hai, to khilqat ki sari chizon ko 
kharij karna parta ; ya agar bar kahin hazir na howe, to koi aisi 
jagah bhi murakin hai, jahan wuh mutlaq hai nahin ; ya agar 
kisi ja i makhsus men wuh sukunat rakhta hai, bar chand bari 
kyun na ho, taubhi is khala i behadd ke aksar hisson men wuh 
na paya jaega. Aur log jaisa chahen waisa is muqaddame men 
souhen, par itna ham jante haiy, ki, is sabab se ki Khuda khalis 



322 YAHOWAH SIM KE 

danish rakhta hai, aur har jagah hazir o iiazir hoke apne kam 
karta hai, wuh beshakk Ruh hai. Aksaron ne is ke baraks yili 
kahci hai, ki Khuda is dunya ki jan hai, aur ki jaisa hamari riih 
ko hamare badan se nisbat hai, waisahi Khuda se is dunya se 
ilaqa hai. Har ek jism ko us bari hasti ke ajza ya hisse samajh- 
na na chahiye, kyunki is khiyal se ham mufrad aur jawabdih 
nahin malum hote, aur yun goya ham apne wazih khiyalon ko 
radd karte haiii. Har ek shakhs is bat ka qail hai, ki wuh ap ek 
shakhs aur sab ashkhass se alag hai ; aur ki wuh azadi se bhale 
aur bure kam karne ki taqat rakhta hai ; aur ki wuh apne sare 
karaon ke liye jawabdih hai. Wuh sare khiyalat aur mubahise 
jo is wazih sachchai ke khilaf hain, lago hai, chunanchi gaur ta- 
lab nahin. Pak Nawishton se saf sabit hai, ki Khuda danish men 
mahir, aur ikhtiyar o mahabbat rakhnewala, aur qadir i mutlaq 
aur hamesha kirdgar rahta hai; kyunki na sirf us ne sari chizon 
ko banaya, par ap hi unhen sambhalta bhi hai. Han, tezrau 
hasti'an bhi us ki hifazat ki muhtaj hain. Isi Uye hkha bhi hai, 
ki wuh na sirf sari chfzon ko apni qudrat se sambhalta hai, par 
yih, "ki ham usi se jite, chalte phirte, aur maujud hain." Pak 
Kitabon men madde aur Ruh ki khassiyat aur tafriq ka mufassal 
bayan nahin milta, par in baton ko yaqini thahraya hai. Jab 
yih bat malum hiii ki Khudi hai, to yih bhi manna parta hai, ki 
wuh sari fazilaten aur har ek mumkin ausaf rakhta hai. Is liye 
ki Ruh wujud i aulatarin hai, aur ehunki Khuda ne apne tain 
ham par paidaish ke wasile se danish aur qudrat -wala zahir kiya 
hai, pas yih yaqfn hota hai, ki wuh khalis, gair murakkab hasti 
hai, aur aza aur ajza se barf hai. Jahan Khuda ke sar, aur hath, 
aur munh, aur ba7u aur jiaon wagaira ka zikr hai, us se sirf yih 
ishara milta hai, ki Khuda men aise sifat aur fil pie jate hain, jo 
insan ke in azuoij se nisbat rakhti hain. Khuda ko Ruh kahne 
se yih garz nahin, ki us ki asl i behadd, aur la-tagaiyur makhliiq 
rdhon ki asl ki manind hai ; par sirf yih, ki un men kuchh kuchh 
mushabahat pai jati hai. Agar Ruh se ala koi dusra wujud ma- 
lum howe, to chahiye ki wuh bhi Khudahi ko mahsiib karen; 
aur taubhi us ke sath yih manna zarur hai, ki us ki asl sari makh- 
luq ruhoij se bthudd afzal hai. Is liye kuchh taajjub nahin, ki 



KHUDl KA Dis. 323 

sirf ek hi aynt milti hai jis men Khiida ke riih hone ka wazih ba- 
yan milta hai, jaisa Yuh. 4 : 24, men hai, " Khuda Ruh hai, 
aur we jo us ki pavastish karte hain, chahiye ki riih aur sachchaf 
se us ki parastish karen." 

Khuda laintiiia hai. Wuh apni hasti aurapne sare ausaf 
men behadd hai. Us ke behadd hone se yih matlab hai, ki us 
ki intiha nahin, is sabab se, ki wuh sari chizon se age maujiid 
tha aur az khud hai, aur kisi ka paband nahfn sabit hai ki us ki 
zat behadd hai. Us se age koi chiz na thi, jis se ki wuh bandh 
jata. Us ka wujiid kisi dusri hasti par mauqiif nahin, aur wuh 
dusri bastion ko wujud bakhshta hai. Is Hye zariir hai ki wuh 
behadd aur laintiha howe, jaisa Zab. 14/ : 5 men aya hai, "Us 
ki danish behadd hai.'* 

Khuda ke laintiha hone men do baton ka khiyal lazim ata hai, 
pahli yih, ki wuh bepayan hai ; aur diisri, ki wuh hama ja hazir 
hai. Aksar butparaston ne bhi yih donon sifaten usi ki zat ko 
raaasub ki hain. Chunanchi ek ne kaha hai, " sari chizen Jove 
se pur hain." Aur dusre ne yih, ki " Khuda sari zamin aur aqsa 
i bahr, aur baland asmanon men guzar karta hai." Wuh har 
jagah men hai. " Kya main Khuda i qarib bun, Yahowah kahta 
hai, aur Khuda i baid nahin ? Kya koi apne tain poshida jagahon 
men chhipa sakta ki main use na dekhiin? Kya main asman aur 
zamin ko pur nahiii kiye hun? Yahowah kahta hai," Yar. 23 : 
23, 24. " Teri riih se main kidhar jaun, aur teri huzuri se main 
kahan bhagun ? Agar main asman ke upar charh jaiin, to td 
wahan hai ; aur agar main patal men bichhaun. to dekh tu 
wahan bhi hai. Agar main urke siiraj ki jot baniin, ya darya ke 
muntaha men ja baithun : to wahan bhi tera hath mera surag 
paega, aur tera dahna hath mujhe pakrega," Zab. 139 : 7 10. 
"Yahowah ki ankhen har jagah men hain," Amsal, 15: 3. 
" Dekho main asman aur zamin ko pur kiye hun." Aur taubhi 
asmanon ke asman use sama nahfn sakte. Wuh sirf hazir hi 
nahin, par kirdgar bhi hai. Wuh sari chizon ko apne qawi 
kalime se sambhalta hai. Wuh Khuda i zinda hai. " Ham uaf 
86 jite chalte phirte, aur maujud hain." 



324 yaho^Ah 81M kiE 

Khuda AZALf o ABAof HAij yanc na uska shuru na uski iil- 
tiha hai. Us ki ibtida ka koi waqt na tha, na us ki intiha kabhi 
hogi, aur dinon, aur barason aur zamanon ko us se kuchh nisbat 
nahin. *' Khudawand ke samhne ek din bazar baras ke barabar 
hai, aur hazar baras ek din ke barabar," 2. Pattras 3 : 8. Mazi 
aur mastaqbil donon uske liye zaman i hai hain. Khuda ka az* 
ali o abadi bona uske vvujud hi se wabasta hai. Halanki har 
cbizon ka, jin ka shurd hai, koi mujid hoga, aur chunki us se age 
koi hasti na thi, jis se wuh wujud pa sakta tha, pas us ka shurU 
hai nahin, ehunanchi wuh azal se maujud hoga. Aur halanki 
wuh azal se maujud hai, wujud us ki zat hi men mulhiq hai> 
ehunanchi us ki intiha bhi kabhi na hogl, par ta abad waisahi 
rahega. Pak Nawishtoh ke aksar maqamon se sabit hota hai ki 
Khuda az azal ta abad hai. Wuh " Badshah i abadi, aur gairfani 
hai," 1. Tim. 1: 17 " Tu azal se hai," Zab. 93: 2 "Tu 
baqi rahega, aur tere barason ki intiha na hogi," Zab. 102': 
26, 27- Musi ne us ki babat yih kaha hai, " Peshtar us se ki 
pahar paida hue, aur zamin aur dunya bani, ban ^.zal se abad tak 
tu hi Khuda hai," Zab. 90 : 2. Phir likha hai, " Abadi Khuda 
teri panah hai." 

Khuda BETABof l hai. Jaisa ki Khuda az azal ta abad "hai, 
waisahi wuh latagaiyur o latabaddul bhi hai, vane, wuh hame- 
sha eksan rahta hai. Chunanchi wuh ap hi kahta hai, " Main 
badalta nahin," Malaki 3:6. Wuh " nuron ka bap hai, jis men 
tagaiyur o tabaddul ka say a nahin," Yaq. 1 : 17. Jaisa ki wuh 
apni asl men be tabaddul o be tagaiyur hai, waisahi us ki tadbiren 
aur iradp bhi is se khalj hain. Chunanchi likha hai, ki ** Mera 
irada qaim rahega, aur main apni sari marzi piiri kariinga," Yas. 
46: 10. 

Khuda behadu Danish rakhta hai. Yih us ki wuh sifat 
hai jis se wuh sari chizon ki khabar rakhta hai, aur khilqat ki 
hukumat ke liye aisi tadbiren nikalta aur hadison ko is tarah inti- 
zam bakhshta hai, ki us se uradatarfn natije dastyab hon. Ham 
niri irfau ja pahchau ko danish nahin kahte. Albatta be pah- 
chan danish nahin hai ; taubhi aisa hota hai ki loj? aksar babut 



Kill- DA K '. Ufs. 325 

samajh rakhke bhf bedanisli rahte liain. DHnishmand us ko ka- 
hive, jo chizon kf yalian tak samajh raklie, ki anjim i vvajib ko 
pasand kar sake, aur us ke baham palmncliane ke live tlnk thik 
wasile bhi istimal men lane ki taqat rakhta ho. Pak Nawishtoii 
ki in ayaton se saf saf sabit hai, ki Khuda sari chizon se bakhubi 
waqif hai ; ** Aur koi makhliiq us se poshida nahin, par us ki naz- 
rou men, jis se ham ko kam hai, sari chizen uryan aur khuli hvii 
hain," Ibr. 4 : 13. " Ai Yahowah, ta mujhe janchta, aur pah- 
chanta hai. Td men' nishast o barkhwast se agah hai, tu mere 
dur o daraz andeshon ka arif hai. Tii meri rah aur meri khwab- 
gah se waqif hai, aur meri sari rawishon ko pahchanta hai. Ki 
dekh meri zaban par koi aisi bat nahi'n, ki jise tu, ai Yahowah, 
bilkull nahi'n janta. Yaqfnan tariki tujh se ehhipa nahi'n sakti, 
aur rat roz ki manind roshan hai; din rat donon ek san hai,'* 
Zab. 139 : 4 — IS. " Fatal us ke age ughara hai, aur athah ka 
orhna nahin hai," Aiyub, 26 : 6. " Yahowah sare dilon ko dar- 
yaft karta hai, aur khiyalon ke sare tasauwar ko pahchanta hai," 
1 Tawarikh 28 : 9. " Khuda sari ehjzen janta hai," 1 Yah. 
3 : 20. 

Khuda ki behadd danish is khilqat ke intizam aur muwafaqat o 
mutabaqat se zahir hai. Phir, us ki parwardagari se saf zahir hai, 
ki wuh behadd danish rakhta hai. Aur kar i makhlasi men wuli 
az hadd darje numayan hai, jis men Khuda ki san' sifaten insan 
ke najat bakhshne men baham muttafiq hoti hain. Yih sifat Khu- 
da hi ko mahsdb hai, chunanchi Pak Kitabon men yih baten ai 
hain: "Us ka fahm beintiha hai," Zab. 14/: — 5. "Khuda 
ki gunagun hikmat," Afs. 3: — 10. "Wuh dil men aqlmand 
hai," Aiyiib 9 : — 4. " Wuh quwat i dil men kabir hai," Aiyiib 
36 ._5. " Us KJiuda ko, jo wahid dana hai," Rum. 16: — 2/, 
" Wah Khuda ki daulat aur hikmat aur khirad ke umuq ! us ki 
adalaten taftish se kaisi bahar hain, aur us ki rahen khoj se pare 
hain!" Rum. 11: 33. Phir, hamare jisra ki tartib men danish 
ke behadd nishan pae jate hain. Hamari ankhen aur hamare 
kan, hamare hath paon, hamare munh aur shikam, aur dil aur 
kbiin ki nalian, vih sab ke sab us ki danish zahir karti hain. Na 

( -2 ) B 



326 YAHOWAH SIM KB 

»irf insan bf, par aur chhote chhote jandaron men bhi yih danish 
ashkara hai. Un ke jism bhi danish se khali nahiij haiij, kyun- 
ki ham dekhte hain ki bar ek jandar apnf apni halat ke muwafiq 
mutafarriq surat aur khaslat, aur khvvahisheii, aur samajh rakhte 
hain. Chiriyen aur machhliyan, aur yih sab anwa i iqsam ke jan- 
dir sab ke sab Khuda ki danish sabit karte hain. Darakht aur 
phul aur ghas bhi us ki danish 2ahir karte haili. Agar ham gha- 
ri ya durbin, ya bukhari gari ko dekhkar insan ki danish par 
hairan hoke us ki tarif karte hain, to kitna ziyada chahiye ki ham 
Khuda ki behadd aur all danish par, jo us ke sare kamon men 
numayan hai, gaur karke mutahaiyar aur mutaajjib howen, aur ba 
dil o jan us ki t^zim o takrim kareij. Jidhar jidhar ham apni 
ankhen pheren, wahan wahau ham danishwar mansube ke nishan 
pate hain. Aftab, jo din ko roshni bakhshta aur sari khilqat men 
jan dalta, ek bari hairat afza chiz hai. Mahtab aur sitare us bu- 
zurg Khaliq ki khubsurat aur jalali sanaten hain. Din aur rat, 
jara aur garmi, bone aur katne ka mausim, in sabhon men u& ki 
danish zahir hai. Bilashubha, hamare gird o pesh ke kamon men 
Khuda ki danish yahan tak sabit hai, ki un ka shumar muhal hai. 
Pas, hara Zabur ke musannif ke sath bar waqt yih kah sakte hain ; 
*• Teri sanaten kya hi bahut hain, tu ne in sab ko danish se bana- 
ya," Zab. 124: 24. *'Zamin ten' daulat se pur hai>" Zab. 
124 : 24. Ya Sulaiman ke sath yih, ki " Yahowah ne danish se, 
zamin ki bina di\\, aur apni fahmfd se asraanon ko qaim kiya, 
Amsal 3 : 19. Ya Nabi ke sath yun kah sakte hain, " Us ne 
zamin ko apni qudrat se banaya, aur dunya ko apni danish se 
qaim kiya, aur apni fahmid se asman ko phaiUya." 

Khuda qadir i mutlaq hai. Yih us ki wuh sifat hai jis 
se wuh sari chizen, jo mumkin hain, siwa us ke jis men ikhtilaf 
paya jawe, karne ki taqat rakhta hai. Is tarah se sabit hai ki 
yih sifat bhi Khuda hi se nisbat rakhti hai, ki us ne sari chi'zon 
ko nest se khalq kiyi, aur ki wuh sari chizoii ko sambhalta aur 
un ki hifazat karta hai ; aur Pak Kitabon ke in maqamon se sabit 
hai, ki Khuda hi akela qadir i mutlaq hai : " Hamara maUk 
buzurg hai, aur bara qddir hai," Zab. 147 : &• ** Main qadir 



KHUD.4 KA Dis. 927 

Khuda hdn," Paid. 17: 1. " Khudawand Khuda Tabit ul kull 
badshahat karta hai," Mush. 19 : 6. " Ai Khudawand Yaho- 
wah, dekh, tu ne apni bari qudrat se, aur apne barbae hue bizd se 
asmau aur 7.aiTiin ko paida kiya, aur tere liye kuchh raushkil 
nahin hai,** Yar. 32: 17. ** Aur zamin ke sare bashinde nichix 
ki manind mahsub bote bain, aur wuh asraan ke lashkaron aur 
zamin ke bashindoa ke sath apni mashiyat ke muwafiq kam karta 
bai, aur koi nahin jo us ke hath ko roke aur us se kahe, ki tii kya 
karta hai ?" Dan. 4 : 35. 

Khuda adi:* hai, yane wuh apni shariat ko babal rakhta, 
aur bar ek ko us ke haqq ke muwafiq saza ya jaza deta hai. 
Khuda ki adalat Masih ki farmanbardari aur dukhon ke wasfle 
se bakhiibi ashkara hoti hai. Masih ne yih sari taklifen isi waste 
uthain, taki us ki shariat bahal aur ashkara kare, aur yun us ki 
adalat ko razi karke gunahgaron ki muafi basil karwake, unhen 
najat bakhshwae: aur Pak Kalam ki in ayaton se bhi Khuda kl 
adalat saf zahir hoti bai : " Kya tamam dunya ka insaf karne* 
wala insaf na karega" ? Paid. 18 : 25. " Us ki sab rahen rast 
bain, wuh wafadar Khuda hai, aur daga se mubarra bai, wuh 
sadiq aur amin hai," Istisna 32 : 4. " Yahowah apni sari 
rahon men sadiq hai," Zab. 145: 17- " Sadaqat aur §.dalat ua 
ke takht ka makan," Zab. 97 : 2. " Yahowah khara bai, 
aur us men narasti nahin," Zab. 92 : 15. '• Jo bar ek sbakbs 
ko us ke kamon ke muwafiq ajr dega," Rum. 2 : 6. " Ai 
lashkaron ke badshah, teri rahen adil aur rast bain," Mush. 15 : 
3. " Aur main ne firisbte ko kahte suna, ki Ai Khudawand, tu 
sadiq bai" — " Ai Khudawand teri adalaten baqq aur rast bain," 
Mush. 16: 5,7. 

Khuda wafadAr aur sAdiq-ul-qaul hai. Is ka yih mat- 
lab hai, ki Khuda har ek daga ya fareb aur jhuth se raubarri aur 
munazza hai, apne sire wadon men sachcha, aur un ke pura kar- 
ne men wafadar hai. Us ki asl hi sachchai bai. Us ke sire 
izbar bhi sachche bain. Chunanchi likha hai, " Tera kalam sacU- 
chit bai." Aur jaisa ki us ne az rah i tawajjuh bani Adam 88 



32S Y Allow. UI SIM KB 

ahd bfindhe, aur apne logon se bare bare aur qimati wade kiye 
bain, usi tarah vvuh apne sukban ke puia karue par bbi wafadar 
liai. Un nimaton men se jin ka us ne wada kiya tba, ek bhi 
kabbi 2aya na gaya, na kabhi zaya jaega. Cbunanchi Yasua ne 
bani Israel ko farmaya, ki, "Turn apne sare dilon men aur sare 
jion men yaqin rakho, ki un sab bbali baton se jo Yahov^ah 
turahare Kbuda ne tumbdre haqq men irsbad ki bain, ek bhi 
faroguzasbt uabin bui, balki sab puri biiin, aur ek bhi un men se 
ualiin ehhuti," Yasua 23 : 14. Phir, Istisna ke 7 : 9, men aya 
bai : " Pas tu jan rakb, ki Y^ahowah, tera Kbuda, wuhi Kbuda 
hai ; wuh wafadar Kbuda hai ; jo ahd ka pas karta hai, aur hazar 
pusht tak un par, jo us ke dost bain, aur us ke bukmon ko man- 
te bain, rabm karta hai." Isi sabab se wuh wafadar Khuda kah- 
lata bai, 

Jis tarah Khuda apne wadon ke pura karne men wafadar hai, 
waisa hi wuh lataib gunabgaron par apni dhamki pabunchane 
men bhi sachcba hai. Yih samajhna, ki Kbuda ne intiqam lene 
ki dhamki sirf is waste di hai, ki gunabgar ya qusurwar khauf 
men awen, Khuda ki amanatdari kf beizzati karni hai. " Israel 
kk quwat jhiith nahin bolta." " Khuda insan nahfn, ki jhuth 
bole." " Kya us ne kaha hai, aur use piira na karega ?" " Ai 
Khudawand, tii yaqiuan sharir ko marega." " Khuda apne mu- 
khalifon se intiqam lega, aur us ne apne dushmanon ke liye ga^ab 
rakh cbhori hai." Agar us ki bazi bazi dhamkian puri nahi'n 
liain, to us ka sabab yih hai, ki us dhamki ke sath ek shart bhi 
mill hiii hai, maslan, jab Khuda kisi ashkhas ya qaum ki halakat 
ki dhamki sunata bai, aur wuh shakhs aur qaum mukbbir hokar 
taib bane, to us ka gazab us par se phir jata hai. Is qism ki 
dhamki ke sbamil bai us ki shart bhi maujud hai, yane, agar gu- 
nabgar tauba kare, to wuh is dhamki ka maza na ehakhega. 
Aisi dbamkion ki khass garz yih hai, ki admion ko taib banawe, 
taki wuh is laiq saza se bach jawen. 

KhudA PAKfzA iiAi. Yih us ki wuh sifat hai, jis se wuh bar 
tarah ki napaki se khali, aur sari hukmuduli aur kbarabi se niha- 
yat nakbush rahta bai. Sari fazflat usi kf zat i kbass ko makb- 



SHUOA KA dIm.' ^29 

sds hai, aur agar wuh pakiza na howe, to kaun use azlz rakhegi ? 
Hamari tamiz khud hamen sikhlati hai, ki hamdri ruhon ka bap 
pakiza hai. Is tarah se sabit hai ki Khuda pakiza hai : Ham us 
ke kalam se dekhte bain ki wuh gunah se nafrat rakhta hai, aur 
isi sabab se ba taur saza ke is ^\aim par us ne tarah tarah ki ba> 
Kien utarin. Phir, wuh hamen gunah karne se mana karta hai, 
taki ham us ke gazab se baehen ; aur us kafare se, jo us ne chahi 
ki gunah ki muafi ke liye rah khol dewe, bakhiibi malum hota 
hai, ki wuh gunah se sarasar naraz rahta hai. Baibal men Khuda 
ki kisi sifat ka aisi safai se bayan nahin hua hai, jaisa ki us ki 
pakizagi ka. Pakizagi us tazi'm ki bunyad hai, jo Khuda ki iba- 
dat men mustaujib hai. " Us ke paandaz par us ki parastish 
karo, kyunki wuh quddus hai." " Lekin tu quddvis hai, Ai ta ki 
Israel ki hamd men sukiinat karta hai." " Khudawand apne sare 
kamon men pakiza hai." Pakizagi us ki sare akhlaqi fazilaton 
ka khulasa hai. Jab ki afwaj i samawi Yahowah kf parastish 
karte bain, to us ki quddusi ka ynn bayan karte hain : " Quddas' 
quddus, quddus, lashkaron ka Khudawand hai." Yuhanna ha- 
wari kahta hai, ki wuh char jandar jo Al-Qidir ke takht ke samh* 
ne the, *' din aur rat arara nahin karte, aur yih kahte hain, 
Quddus, quddus, quddus, Khudawand Khuda, qadir i mutlaq, jo 
hai, aur jo tha, aur jo anewala hai." " Khudawand ke barabar 
koi quddus nahin." " Main Khudawand tumhara Khuda quddus 
huij." " Tn hi akela quddus hai." 

Khud.4 MiHRBAN HAI. Us ki mihrbani us ke bar ek kamon 
se ashkara hai, kyunki us ne sari chizon ko is bandobast ke sath 
arastagi bakhshi hai, ki admi apni tabiat aur halat ke muwafiq 
un se apni khushi afzud kar sakta hai. Khass karke us ki mihr- 
bani insan ko khushi hasil karne ke laiq banane men zahir hai, 
yane. ki agar insau apne kamon aur shuglon ko wajib taur se 
istimal men lawe, to wuh un se khushi hasil kar sakta hai. 
Admi is tabiat ke sath banaya gaya hai, ki namumkin hai ki wuh 
is alam ki khiibsurati par nigah karke us se khushi na uthawe. 
Asman ki bashmat o shan aur dunya ki khdbsurati, aur dnche 
paharou aur bare samundar ki azmat dil ko khalis khushi se 
(2) B b 



fJSg^ YAHOWAH SIM KB 

bhar deti hain. Khilqat aur hunr ki sari masnuat, jO ham 
ankhou se dekhte aur kanou se daryaft karte, dil ke liye goya 
ek ziyafat hain. Wuh khana, jis se ham parwarish pate, bara 
mazed^r hai, aur wuh pani jo zamin se nikalta hai kaisi tazagi 
bakhshta hai. Roshnf ankhon ko pasand ati hai, aur hawa phe- 
phron ko taqat deti hai. Mihnat aur dram donon adrai ke liye 
khushnuma haiy. Nind, agarchi maut ki shabih hai, taubhi mih- 
natkash admi ke liye mitha aur tazagibakhsh hai. Admi ko 
khushi bakhshne ke liye hazarou wasile mu^iyan hain. Agar 
wuh begunah hota, to dunya ki isi halat se, agarchi gunah ke 
gabab se wuh lanat ke tale pari hui hai, wuh jannat ya firdaus ki 
aksar k^hushian hasil karta. Yahowah haqiqat men bhala hai. 
Miisa se us ne kaha, "ki Main apni sari kbubi ko tere age cha- 
laduga." Aur jab us ne apne bande par apna nam zahir kiya, 
us men ek nam yih bhi tha, " Yahowah Khuda, rahman aur 
hannau." " Zamin Yahowah ki kbubi se pur hai." Teri mihr- 
baai kaisi bari hai, jo tu ne un ke liye rakhi hai jo tujh se dsrte 
bain! " Khuda ka ihsan bar roz hai." Ij^huda ki raihrbani ke 
zikr men tin baten la2im ati hain, us ki rah mat, us ka fazl, aur 
us ka sabr. Rahmat Khuda ki wuh mihrbani hai jo wuh khasta 
bal logon par zahir karta hai. Us ki yih sifat najat ki us tadbir 
ge zahir hai, jo us ne Khudawand Isa Masih ke wasile zahir kiya 
hai, aur Pak Nawishton ke aksar raaqamon se bhi sabit hai. 
" Yahowah, Yahowah Khuda, rahman aur hannan. Hazar push- 
ton par rahm karnewala," Khu. '62 : 6-7. " Wuh rahm karne 
se bahut khush hai," Mikah 7 : 18. " Teri rahmat wafir hai," 
Zab. 87: 5. "Yahowah shiddat se rahira hai. Yahowah sab ke 
liye bhala hai, aur us ka lutf i latif us ki sari khilqat par hai,'* 
Zab. 145 : 8-9. Khuda ka fazl, us ki wuh mihrbani hai, ]o 
wuh nalaiqon par ashkara karta hai, aison par jin men kisi tarah 
ki khubi nahi'n hai, maslan insan. Jis tadbir se us ki rahmat 
malum hui, usi tadbir se us ka fazl bhi 7ahir hota hai. Pak 
Nawisbton ke aksar maqimon se malum hota hai ki Khuda fazl 
se bharpur hai. "Yahowah, Yahowah Khuda rahman aur han- 
nan." "Main sunuyga, is liye ki main hannan bun," Khu. 22 ; 



l^HUDA KA DfN. 831 

27. '* Tu, Ai Yahowah, rahra aur faz! se bhar^ hvii hai," Zab. 86 : 
)5. *' Yahowah bannau aur rahmaa hai/' Zab. Ill: 4. j^huda 
sdbir hai. Wub un logoQ se sabr karta bai jo us ki mihrbani ki 
tahqir karte hain> ^huda ka sabr ydn malum hota hai, ki us ne 
insin se bargashtagi ke bad intiqam ua liya ; aur ki in sari kha- 
rabion par, jo insan roz marra karte hain, aur J^huda ki aakh 
unhen dekhti hai, ek lakbt saza ka hukm jari nahin karta ; aur 
ki wuh haraen ji'ne deta, aur tarah tarah ki tadbiron se tasaUi 
bakhshta hai. Chunanchi Pak Kitabou kt in jagahon se raaldm 
hota hai, ki wuh sabir aur bardashtkuninda hai : " Aur ab 
Khuda, jo sabr aur tasalli ka mujib hai, tum ko yih bakhshe, ki 
turn Masih Isi ke mutabiq apas men ek dil raho," Rum. 15:5. 
** Tu us ki kamal mihr aur muhabbat aur sabr ko haqir janta 
hai,*' Riim. 2:4. " Khudawand " ham ko rauhlat deta hai," 
2 Pat. 3 ; 9. Agar Khuda ham par saf saf yih na zahir karta, 
ki wuh rahim aur fazl se bharpur hai, to us ki aur sari khubi- 
on aur sifaton se haraen bahut thori tasalli milti. Balki Khuda 
ki mihrbdni se gunahgaron ko, jinhon ne Ilahi barkaton ke bar 
ek dawe ko kho diya, kuchh tasalli na milti. Jab ki mulzim 
sakht adl ke panje men giriftar hda, to itni bat janne se 
kya faida hoga, ki Khuda apne farraanbardar raiyaton par raihr- 
ban hai? Insan par asl se wajibi ilzara lag chuka hai. Ada- 
lat roki ja nahin sakti ; chahiye ki us ka d^wa pura howe ; na- 
hin, to Khuda ki zat men tabdil waqi hogi. Aisi halat men 
Khuda ki rahmat aur fazl hi charagar hai. Rahmat sirf us waqt 
istimal men a sakti hai, jab ki adl pura ho chuka. Yih ajib 
kam Khuda ke Bete ke kafare se pura hai. *' ^huda ne dunya 
ko aisa pyar kiya, ki us ne apne iklaute Be^e ko bbeja, ki jo koi 
us par iman lawe halak na howe, par hamesha ki zindagi pawe." 
" Na yih ki ham ne pahle ^huda ko pyar kiya, par ki us ne hamen 
pyar kiya, aur apne Bete ko bheja, ki hamare gunahon ka kafara 
howe." Wahi ki khass garz yih thi, ki J^huda ki rahmat ko za- 
bir kare. Ham aql se yih bat malum kar sakte the, ki E^buda 
bhala hai, aur apne farraanbardar makhluq ki bhalai chahta hai ; 
aur phir, ki wuh ^dil hai, aur bar ek ko us ka haqq dega, yih bhi 



332 YAHOWAH SIM KB 

ham tabai mazhab 3e sikh sakte the. Par natnumkin tha, ki aql 
vih bat hal kare, ki kynnkar Khuda adil hoke naraat ko sadiq 
thahra sakta hai ? Par jis kam ka hona insan se namumkin hai, 
wuh Khuda se mumkin hai. " Rahmat aur sachchai us men mil- 
newalian hain, sadaqat aur sulh bos o kanar kartiau hain." Ma- 
sih ke kafare se, jis ne adl i Ilahi ko razi kiya, rahmat ka dar- 
waza khul gaya hai, aur we jo saza ke mustaujib hain, rauft 
men najat hasil kar lete. 

' Khuda sab ka malik hai. " Us ki badshahat sab par mu- 
sallit hai, aur wuh apni marzi ke muwafiq asmin ke lashkaron, 
aur zamin ke bashindon ke darmiyan karta hai." Izzat aur jalal, 
aur barakat aur tarif Khuda hi ko hujiyo. 



TISRA BAB. 

TASLfs KE BAYAN ME{J. 

Is talim ke subut men Pak Nawishton ki gawahi kafi hai, par 
is sabab se ki aksar admi kahte hain ki yih talim aql ke khilaf 
hai, ham is par kuchh gaur karenge. Aql ka kam yahan par yih 
hai, ki daryaft kare, aya koi bat is Taslis ki talim men aisi hai, jo 
un sachchaion ke sarih khilaf hai, jo aql ke wasile se ham par 
saf saf rosban hain, ya nahin ? Yih to sach hai, ki yih talim tabai 
roshni se ham jan nahin sakte ; aur na is bat ka dawa karte hain, 
ki ham aql se use jan sakte, aur sabit kar sakte hain. Yih be- 
shakk Kalam i Rabbani ki talim hai. Agar us ke muddai yih sa- 
bit kar saken, ki is men kof aisi bat hai, jo kisi saf aur wazih 
sachchai ke khilaf hai, to hamen ya to Baibal ka inkar karna 
parega, jis men yih talim raarqum hai, ya is tarah par us ki sharh 
karna hoga, ki yih talim qaim na rahe. Masihi, Pak Nawishton 
ki gawahi ko sabit janke, use Kalam i Ilahi samajhte hain. Par 
chunki mukhalif kahte hain, ki yih aql ke khilaf hai, to yih taf- 
tish karenge, Aya is men haqiqatan ikhtilaf hai, ya nahin ? Pahli 
bat yih hai, chahiye ki ham un talimat men, jo aql ke khilaf hain, 
aur un men jo aql se baid hai, fnrq karen. Har ek fahmida 
shakhs yih bat manne par mustaid hoga, ki bahut si baten jo 



KIIUD.i. KA ofN. 333 

haqiqatan sacli hain samajh men nahin at'n. Chunanchi Khuda 
ka beibtidi bona, agarcbi nibayat yaqiiii bai, taubbi sumajb se ba- 
bar bai. Kaun aisi mudawamat ko saniajb sakta bai jis ki ibtida 
nabin bai ? Kbiubi ka bar jagab ba^.ir o nazir bona bbi aql se 
baid bai. Ilabi dauisb ya us ke ibn ko kauu samajh sakta bai? 
J^buda ki sari sifaten bebadd liain. Is lafz behadd bi se yib ma- 
lum bota bai, ki vvub insaa ki samajb aur idrak se babar bai ; 
kyunki mabdud sbai kyiinkar na-mabdud ki samajb rakb saktf 
bai ? Han, babut si baten, jo bamare wujiid bi se uisbat rakbti 
hain, jin ki sacbcbai par bamen zara bbi sbakk nabfn, aisi bain 
ki bam unben mutlaq samajb nabiu sakte. Kaun insani jism ki 
andaruni barakat ka bay an kar sakta bai ? Yib kyunkar bai, ki 
ham ankb se dekbte aur malum kar sakte bain, kan se sunte, aur 
zaban se lazzat, aur sungbne se khusbbu malum karte bain ; kya 
yib sab bamare liye raz nabin bain ? Yib sab baten babut bi sach 
bain, taubbi idrak se babar bain. Pas zat i Ilabi men taslis ka 
bona bbi aisi hi sacbcbai bai, ki bamare fabm aur idrak ki us tak 
pabuncb nabin. Ilamen yaqin i kamil bai ki yib bat sacb bai, 
kyunki Kbuda ne, jo kabbi jbutb nabin bolta, aisa bi saf saf za- 
bir kiya bai ; par yib kyunkar bai, aur kis tarah aisa ho sakta 
bai, bam nabin samajbte, jaisa ki aksar baten jin ka upar bayan 
kar gae, bamari samajb se babar hain. 

Phir, munkir kabte hain, ki Khuda ka ek hi sath ek aur tin bo- 
na aql ke sarih kbilaf bai. Par Taslis ke mannewale is bat ko 
qabul nabin karte, aur zahiri gawabi bbi is qiyas ke kbilaf bai, 
kyunki besbtar ulama aur betarafdar log, jinbon ne is bat ki ba- 
bar kaif taftish o istifsar kiya, Taslis ki talim ke qail the. Phir, 
wuh log jo Taslis ke qail bain aisa to nabin kabte, ki haqiqatan 
shumar men tin mutafarriq sbai bain, aur ki yib tinon milkar 
phir ek bain ; albatta aisa kabne men kucbb ikhtilaf samjba ja 
sakta bai. Par isi kbiyal se, ki us men kuchh kbalal waqi na 
howe, saf saf bayan bua bai, ki agarcbi tin aqnum bain, taubhf 
un ki mahtyat ek hi bai. Aur agar ek bi raabiyat men tin bara- 
bar wujiid mile hue howen, to kaun sa ikhtilaf hai? 

Agarchi ham Taslis ki tab'm aql ke wasile nahm jan sakte, 



33i YAHOWAH SIM KE 

taubhf us ke pate kam o besh aksar qadim mazhabon men pate 
hain. Par in sabhon ko kanara kar ham Kalam i Rabbaai par 
ruju lake wuh gawahian pesh lawenge jo Injil men marqum hain. 

Masib ke baptisma ke waqt Bap asman se kalam kar yun bola, 
•* Yih mera pyara Beta Lai, jis se main ra^i hun,'* aur Ruh ul 
Quds Masih par kabutar ki surat men nazil hua. Yahan Masib 
insani surat men zahir hai, Bap Bete ki babat asman se mutakal- 
lim, aur Ruh ul Quds ba surat i zahiri Masih par nazil hota hai. 
Yahan zahir men tin hain. Ruh ul Quds hamkalam nahin hua. 
Bap ne baten kin, par basurat nazil nahin hua, aur zahir hai ki 
Beta na bola, na nazil hiia tha. Is ishare se ek Masihi buzurg 
ne yih kaha, " Ki wuh jo Taslis ka subiit chahta hai, Yardan 
nadi kanare jawe." 

Phir, Bap, aur Bete aur Ruh ul Quds ka wazih bayan Masfh 
ki un tasallibakhsh baton men milti hain, jo us ne apne dukh 
utbane se pahle apne shagirdon se kahin, aur us dua men jo us 
ne apne logon ki shafaat men mangi, jaisa Yuh. ke 14, 15, 16, 
17 babon men likha hai : " Aur main Bap se dua mangunga, aur 
wuh tumhen dusra Tasallidihinda bakhshega, ki abad tak turn 
hare sath rahe, yane, Ruh i Haqq, jise dunya qabul nahin kar 
•aktf, kyunki wuh use nahin dekhti, aur na use janti hai ; lekin 
turn use jante ho, kyunki wuh turahare sath rahti hai, aur turn 
men howegi." Yahan Beta Bap se Tasallidihinda, y^ne, Riih ke 
liye dua mangta hai. 

Phir, Taslis ki talira un baton men milti hai, jo Masih ne apne 
shagirdon se kahin, jab ki wuh asman par suud farmane par tha, 
jab ki us ne apne shagirdon ko Injil ki manadi karne ko bheja. 
Us ne unhen yih hukm diya, ki " Turn jao, sari qaumon ko talim 
do, aur unhen Bap aur Bete aur Riih ul Quds ke nam se baptis- 
ma do." Yih hukm sirf unhin se mutaalliq na tha, par sare 
khadim i din isi tarah par baptisma dete hain j chunanchi yih bat 
bar zamane ke liye sabit hai. iSare Masihion ne ibtida i kalisiya 
se Bc-ip aur Bete aur Ruh ul Quds ke nam se baptisma paya hai. 
Sach hai, ki wuh Khuda ke nam par baptismae jate hain, par 
Khuda ka bayan yahan Taslis men biia hai. 



SHUDA KA DfN. 335 

Phir, Hawarion ki us barakat ki baton men bbi, jo 2 Kar. 
13; 14 men mazkur hai, is Taslis ka saf ba3an milta hai. Wuh 
ayat yih bai, '• Khudawand Isa Masib ka fazl aur Kbuda ki ma- 
habbat, aur Riih ul Quds ki rifaqat turn sabbon ke sath howe, 
Amin." Pbir, Afs. 2 : 18 men yun likba bai, " Kyuinki usi ke 
(vane Masib ke] v^asile se ek hf Riih ke sabab Bap tak bam do- 
non ki rasai hai." Yaban bbi tinon aqnum bazir bain, aur kbass 
khass nam se kabe jate bain. Phir, dekbo I Pat. 1 : 2, " Jo 
Biip Khuda ke ilm i qadira men barguzida hue bain, taki Rub ki 
taqaddus se farraanbardar hon, aur Isa Masih ki un par kbunfi- 
shani ho, salam kabta hai." Yaban bhi tmon aqniim ka saf saf 
zikr milta hai. 

Ek aur maqam baqf hai, jo 1 Yuh. b. 7. men darj hai, " Kydn- 
ki tin hain, jo asman par gawabi dete bain, Bap aur Kalima aur 
Ruh-ul-Quds, aur ye tinon ek bain." Baze log is ayat ki babat 
hujjat karke kabte hain ki is sabab se ki yih aksar qadim nuskh- 
on men nabin hai, yih ayat galat hai. Par yih do sabab se qaira 
hai, auwal to is ke na hone se mazmun kbapt ho jata hai, aur 
doyam, ki Tertullian aur Cyprian do Masihi buzurgon ne apni 
kitabon men ise naql kiya hai, aur wuh sab se qadim nuskhon se, 
jo ab maujud hain, bahut age the. 

MAsfH Kf ULUHIYAT KE BAY.4n MEfi. 

Uam sabit kar chuke ki ulubiyat men tin hain, Bap aur Beta 
aur Rub ul Quds, aur ki yih tiuon ek bain. Ab Bete aur Ruh- 
ul- Quds ki uluhiyat ko alag alag sabit karenge. Is bab men 
ham Bete ki uldhiyat ko sabit karenge, vane, ki Beta Kbuda hai 
aur Bap ke barabar. Masih ki ulubiyat char tarah kf dalflon se 
sabit hai, yane, us ke namon, sifaton, karaon, aur ibadat se. Agar 
Masih ke wuhi nam milte hain, jo siwa Kbuda ke aur kisi ke 
haqq men mustamil nabin, aur agar Kbuda ki aur us ki sifaten 
ek hi hon, aur agar wuh Kbuda ke se kam kar sake, aur agar 
wuh ibadat jo sirf Kbuda hi ko makhsus hai, Masih ki bhi howe, 
to has saf malum hai ki wuh aur Kbuda ek bain. 



336 YAHOWAH SIM KE 

1 . Us ke namon se us ki uliihiyat sabit hai. Lafz i Yahowah 
Khuda ka khass nam hai, aur wuh ba-durusti kisi makhlviq ke 
haqq men mustarail nahfn, kyunki is lafz ke mane " khud hast 
aur azali o abadi" bain, aur koi raakhldq, kaisa hi rauazzaz kyun 
na ho, yih nab in kab sakta, ki main az khud bun. Aur phir, 
Khuda ne khud yih dawa kiya hai, ki yih mera hi khass nam 
hai, aur ki kisi raakbluq ko diya na chahiye ; chunanchi Yasai- 
yah 4'2. 8. men likba hai : " Main Yahowah bun, yih mera nam 
hai, aur main apna jalal dusre ko na dunga." Phir, dekbo Zab. 
83 : 18 : " Ki admi janen ki tu akela, jis ka nam Yahowah hai, 
sari zamin par bala hai/' Pas is lafz ke matlab, aur Kalam i 
Ilahi ki sanadon se saf malum hai, ki yih lafz Yahowah ki kisi 
bashar ko siwa Khuda ke dena n^rawa hai. Aur agar Pak 
Nawishton men Masih, yane. Bete ka bhi yahi nam mile, to is se 
kya natija nikal sakta hai, magar yih, ki Beta bhi Ilahi shakhs, 
aur Khuda Bap ke barabar hai ? 

Yas. 40.3. men yih baten milti hain ; "Ekmanadi Karne- 
wale ki awaz, Bayaban men Yahowah ki rah sanwaro, jangal 
men hamare Khuda ke liye ek sidhi sbah-rah taiyar karo !." 
Agar is ayat ko Mat. 3 : 3. se milawen, to saf malum hoga, ki 
Y^ahowah, jis ka zikr upar hua wuhi shakhs tha, jis ke age Y'ahiya 
rah taiyar karne ko bheja gaya, yane, Masih. Phir, dekbo Yas. 
6 : 1, 9-10 : "Main ne Y'^ahowah ko ek baland aur umda taiiht 
par baithe dekha, aur us ke libas ke zail se haikal mamur ho gai. 
Us ne farmaya, ki ja, aur in logon ko kah, ki turn to suna karte 
ho, par samajhte nahin, tum to dekha karte ho, par bujhte nab n. 
So tu un ke dilon ko charba, aur ud ke kanon ko bhari kar, aur 
un ki ankhen mund, ta na ho ki we apni ankhon se dekhen, aur 
apne kanon se sunen, aur apne dilon men malum karen, aur taib 
boke afiyat pawen." Yuh. ['2: 37-41 men inhin batoij ko is- 
timal men lake use Masih se nisbat deta hai ; chunanchi wuh 
kahta hai : " Aur agarchi us ne un ke ru-ba-ru itne raijjize dikh- 
lae, par we us ke mijtaqid na hue, kyunki Yasaiyah ne kaha, 
" Ki us ne un ki ankhen andhi kin, aur un ke dil sakht kiye hain, 
ta na ho ki vre apni ankhon se dekhen, aur dil se samjhen, aur 



KHUDA KA Df.N. 327 

phiren, aUr maih unhen changa karun. Ye baten Yasaiyah ne 
kahin, jab us ka jalal dekha, aur us ke haqq men kalain kiya." 
Pas wuh sbakhs jis ka jalal nabf ne dekba, aur jise wuh \vah4n 
Yahowah kahta hai, hawari kahta hai ki wuh Masih tha. Phir, 
Ginti 21 : 5-7 dekbo, "Aur" we log " Kliuda se badgunian bo- 
ke bole. Tab Y'^ahowab ne un logon men jalnewale stimp bheje. 
Tab we log Miisa pas ae, aur bole, ham ne gunah kiya, ki ham 
ne Yahowah ki badgoi ki." 1 Kar. 10 : 9. men hawari kahta 
hai, ki yih Yahowah Masih tha ". " Na ham Masih ko azmawen, 
jaisa un men se bazon ne us ka imtihan kiya, aur sarapon se 
halak hue." Yarmiyah nabi kahta hai, " Dekh we din ate bain, 
Yahowah kahta hai, ki main Daiid ke liye Sadiq Shakh uthaunga 
aur Badshah badshahi karega, aur iqbalmand hoga, aur adalat o 
sadaqat zamin par karega. Us ke dinon men Yahudah najat 
pavvega, aur Israel salamati men sukunat karega, aur us ka yih 
nam kahlaega, Yahowah Hamaii Sadaqat," Yar. 23 . 5-6. Is 
tamam mazmdn se saf zahir hai, ki yih us Masih anewale se 
ishara karta hai. Aur bhi bahut se maqamon se sabit ho sakta 
hai, ki yih nam Masib ko diya gaya hai, par itna kifayat karega. 

Lafz Khudd ki bhi barha Masih ke haqq men mustamil hdi 
hai, chunanchi likha hai, " Wuh Iramanuil kahlawega, jis ki 
mani yih hai, Khuda hamare sath," Mat. 1 : 23. " Tuma ne 
jawab men us se kaha, mere Khudawand aur mere Khuda," Yuh. 
20 : 28. " Hamare liye ek pisar tawallud hua, aur ham ko ek 
Beta bakhsha gaya, aur wuh is nam se kahlaega, Kluida i Qadir," 
Y'as. 9:6. " Ibtida men Kalima tha, aur Kalima Khuda ke sath 
tha, aur Kalima Khuda tha," Yuh. 1:1. " Masih sab ka Khu- 
da hai, jo Mahmiid i abadi hai," Riim. 9; 5. "Bete se wuh 
kahta hai, ki Ai Khuda, teri takht abad-ul-abad hai," Ibr. I : 8. 
«* Tsa Masih men, 10 us ka Be^a hai. Khuda i haqiqi aur bayat 
i abadi yih hai," I Yuh. 5 : 20. aur 1 Tim. 3 : 16, " Khuda jism 
men zahir hua." 

Phir Masih Khudd kd Bttd bhi kahldtd hai. "Khuda ka 
Beta" yih ek ajuba nam hai. Beta hamesha apne Bap ka haiii" 
(2) C 



338 YAHOWAH SIM KE 

asl. aiir ham-sifat hota hai. Sach hai ki Liika Masih ke nasab* 
name men Adam ko Khuda ka beta kahta hai, par is se yih sa- 
majhna chabiye, ki Khuda us ka Khaliq i khass tha. Par MasOi 
na sirf Khuda ka Be^a hi kahlata hai, lekin us ka " Iklauta Beta" 
hai, Yuh. 1 : 4. Firishte bhi " Khuda ke bete" kahlate bain, 
is sabab se ki wuh un ka Khahq hai, par Pulus Hawari ne Ibra- 
nion ke maktub men is tafriq ka yun bayan kiya hai : " Us ne 
firishton men se kis ke haqq men kabhi yih kaha, ki Tu mera 
Beta hai, aj main ne tujhe jana ? Aur phir yih, ki Main us ka 
Bap hunga, aur wuh mera Beta hoga. Aur jab pahlauthe ko 
dunya men laya, tab kaha, ki Khuda ke sire firishte us ki paras- 
tish karen. Aur wuh firishton ke haqq men kahta hai, ki wuh 
apne firishton ko ruhen, aur apne khadimon ko ag ka shuala kar- 
ta hai. Par Bete se kahta hai, ki Ai Khuda, tera takht abad ul 
abad hai," Ibr. 1 : 5-8. Is sanad se sabit hai, ki Beta koi firish- 
ta nahin hai, kyiinki wuh un se alag ^hahraya gaya hai. Aur na 
sirf us ki zat hi un se mumtaz hai, par jab wuh dunya men pahle 
zahir hua, us waqt firishton ko hukm mila ki us ki parastish 
karen. Bhala, siwa Khuda ke kaun firishton ki parastish ka mus- 
taujib hai ? Kya kabhi koi aisi bat kabhf suni ya dekhi gai, ki 
kisi firishte ko hukm mila, ki ek dusre ki parastish kare ? Na- 
hin : par yih hukm albatta mila, ki Bete ki parastish karen. Li- 
haza malum hua ki Masih is sabab se Beta nahin kahlaya, ki wuh 
ba taur i mujiza paida hua, ya Darmiyani hone ke liye makhsiis 
kar liya gaya, ya ki ,vuh murdon men se ji u^ha. In baton se 
yih sabit ho sakta hai, ki wuh Khuda ka Beta hai ; par wuh ibti- 
da se, aur asl se Beta,— ban, iklauta Beta hai : aur is sabab se ki 
wuh Beta hai, sab se afzal samawi firishton ko hukm hai, ki us ki 
parastish karen. Aur agarchi Bap bhi use Beta kahta hai, taubhi 
wuh Khuda kahlaya hai ; " Ai Khuda, tera takht abad ul abad 
hai." Kis firishte se kabhi aisi koi bat kahi gai ? 

2. Us ki Sifaton se. Agar yih bat sabit ho sake, ki Beta azali 
o abadi, aur betagaiyur, hama-ja hazir, aur alim, aur qadir i mut- 
laq hai ; to yih zahir hai, ki wuh haqiqat men Khuda hai ; kyun- 
ki yih sifateij aisi hain, ki siwa I^huda ke kisi shai raeij mumkin 



KHUDA KA DfN. 339 

nahin. Par Pak Nawishte saf saf bayaa karte haiij, ki Masih yih 
sari sifaten rakhta hai. 

Wuh azal se hai. Mikah 5 : 2 men liklia hai, " Us ka nikal- 
na qadim se, aiyim ul azal se hai." Mati 2 : 6 men is peshkha- 
bari ki baton ko Masih se nisbat diva hai. Phir, Masih ne khud 
apni babat farmaya hai, " Main Alfa aur Omega, auwal o akhir 
huij, Khudawand kahta hai, jo hai, aur jo tha, aur jo anevvala hai. 
Main auwal o akhir bun : Main wuh hiin jo jita hai, aur mar gaya 
tha; aur dekb main hamesha tak jita bun," Mush. 1 : 8, 17, IB. 
In sanadon se sabit hai ki Beta Bap ke barabar azal se maujiid 
hai. 

Masih la-tagai}air bhi hai. Chunanehi Ibr. 1 : 8-12 men likha 
hai, " Bete se wuh kahta hai, td eksan hai." Phir, ki " Isa Ma- 
sih. kal aur aj aur hamesha tak eksan hai," Ibr. 13 : 8. 

Masih hama-ja hazir hai. Chunanehi us ne khud kaha, " Ja- 
han do ya tin mere nam par ikatthe howen, wahan main un ke 
bich men hun," Mat. 18 : 20. " Koi shakhs asman par nahin 
gaya, lekin wuh jo asman se utra, han, Ibn i Adam jo asman par 
hai," Yuh. 3: 13. Mati 28: 20, " Dekho main intiha i alam 
tak hamesha tumhare sath bun." Agar Masih bar kahin hazir o 
nazir nahin hai, to wuh kyunkar asman par aur zarain men, aur 
bar ek Masihi jamaaton aur khoicJim i din ke sath hazir rah sakta 
hai? 

Wuh hama-dan aur arif-ul-qulub hai, Mush. 2 : 23, " Sari 
kalisyaen janengi ki main dilon aur guvdon ka janchnewala hiin." 
" Isa ne ap ko un ke supurd na kiya, kyunki wuh sare admion ko 
janta, aur kisi ki gawahi ka muhtaj na tha : kyunki wuh janti. 
tha ki admi men kya hai," Yuh. 2 : 24, 25. " Tu, Ai Khuda- 
wand, sari chizen janta hai; tu janta hai ki main tujhe pyar kar- 
ta bun," Yiih. 21 : 17. Pas zahir hai ki Masih dilon aur gurdon 
ka janchnewala hai. 

Masih qadir i mutlaq bhi hai. Yas. 9 : 6 men wuh " qadir Khu- 
da" kahlata hai, aur Mush. 1 : 8 men bhi " wuh qadir i mutlaq" 
kahlata hai. Pas in ayat i mazkiira se malum hai, ki yih sarf 



3^40 YAHOWAH SIM KE 

sifaten jin ka zikr kar gae, Masih men maujud haiij ; aur chuuki 
siwa Khuda ke kisi ka haqq nahin, ki in sifaton ka davva kare, 
taubhi Masih men yib sab pai jati bain, to is se yib wa2ih nati'ja 
uikalta hai, ki Masib baqiqatan Kbuda^ aur Bap ke barabar bai. 

3. Us ke Kamon se. Paida karna, yane nest se bast karna, qa- 
dir i mutlaq, ban, K^buda hi ka kam bai. Par Kalam i Rabbani 
men Masib Paida-kuninda kablata hai. Dekho Yiib. 1 : 1, 3, 10, 
" Ibtida men Kalima tba j sab chizen us se paida biiin ; aur ba- 
gair us ke koi cbiz na bani jo paida hui. Wuh dunya men tba, 
aur dunya usi se paida hui." Phir, Kal. 1 : 16, "Kyunki us se 
sari cbizen jo asman aur zamin par bain, didani aur nadidani, 
kya sarir kya khawindian, kya hukumaten kya mukbtarian paida 
ki gain, sari cbizen us se aur us ke liye paida huin bain." Aur 
Ibr. 1 : 8, 10, "Bet,e se wuh kahta hai: Ai Khudawand, tune 
ibtida men zamin ki new dali ; aur asman tere hath ke banae 
hue bain." 

Jaisa ki paida karna waisabi is. kbilqat ka sambbalna aur use 
mahfuz rakbna bbi Khada hi ka kam hai. Masih bhi sari chiz- 
on ka sambbalnewala hai, jaisa likba hai, " Wuh azbaski us ki 
shaukat ki shan, aur us ke kunh ka naqsh hai, aur apni quwat ke 
sukhan se sari chizou ko sambbalta hai," Ibr. 1:3. " Us se 
■sari cbizen baham milin," Kal. 1:17. 

Murdon ko zinda karna bhi Khuda hi ka kam hai, chunanchi 
Masih ne bhi barha murdon ko jilaya bai. Dekho Yiih 5 : 21, 
28, 29, " Kyunki jaisa bap murdon ko utbata hai aur jilata hai, 
waisabi Beta bhi, jin ko chahta hai, jilata hai." " Waqt ata hai, 
ki sab, jo qabron men bain, us ki awaz sunenge ; Aur ^ve nikal 
awenge." Us ka apna ji uthna bbi us ki apni hi qudrat se hai. 
" Is haikal ko dlia de, aur tin din men main use utha kbara ka- 
runga ; i)ar us ne apne badan ki haikal ki babat kaha," Yub. 2 : 
19,21. Aur phir, Yiih. 10: 17,18, "Main apni j an data hiin, 
taki main use phir lun, us ka dena mere ikhtiyar men hai, aur 
us ka phir leua mere ikhtiyar men hai." 

Duu} a ki adalat karna bhi i^huda hi ka haqq hai, kyunki siwa 



xhudA kA DfK. 341 

Khuda ke, jo har ek insan ki poshidagion se waqif hai, kof is kam 
ke laiq nahin. Par Masih ke bhi yih kam supiird hai ; jaisa Ynlr 
5 : 22, men likhi hai, " Bap kisi ki adalat nahin karta, par sari 
adalat Bete ko sompi hai." Phir, Mat. 25: 31,32, "Jab in- 
san ka Beta apne jalal men awega, aur sab pak firishte us ke sath, 
tab wuh apne jalal ke takht par baitb.ega. Aur sari qaumen us 
ke age jama ki jaengi, aur wuh un ko ek dusre se juda karega." 
" Ham sab Masih ki masnad i adalat ke samhne khare honge," 
Rum. 14 : 10 

Sadiqon ko ajr dena, aur shariron ko saza dena bhi Masih ka 
kam hai. Masih ka yih kam un baton se bakhubi sabit hai, jo 
Mat. 25: 34, 41, men ai hain : "Tab badshah [yane Ibn i 
Adam] un se, jo us ke dahne hath hain, yih kahega, Ai mere 
Bap ke mubarako, is badshahat ko miras men leo, jo ibtida i alam 
se tumhare liye taiyar ki gai hai. Tab wuh un se jo us ke baen 
hain kahega, Ai maldno, mere samhne se dur ho, us abadi ag 
men jao, jo Shaitan aur us ke firishton ke liye taiyar ki gai hai." 

Phir, Khuda hi akele ka haqq hai, ki gunahon ko muaf kare. 
Masih ne jab wuh is danya men tha, is haqq ko sabit kiya ; aur 
yih bat, ki siwa Khuda ke koi gunah muaf nahin kar sakta, is 
qadr saf hai, ki us ke dushmanon ne bhi is bat ko man liye. 
Unhon ne kaha, ki " yih shakhs kyun aisi kufr bakta hai ? Siwa 
Khuda ke kaun gunah muaf kar sakta hai?" Marqas 2 : 7. 

Yun sabit hua, ki paidaish aur parwardagari ka kam, murdon 
ko jilana, dunya ki adalat karna, sadiqon ko jaza aur shariron ko 
saza dena, aur gunahon ko afu karna, yih sab kam Masih ne kiya. 
Is se yih bat sabit hai, ki Masih ilahi shakhs hai, aur Khuda Bap 
ke barabar hai. 

4. Masih ki Ibadat se us ki uluhiyat sabit hai. Pak Nawishte 
hamen sikhlate hain, ki sirf Khuda ki ibadat karni chahiye, aur 
Khuda ne khud zahir kiya hai, ki Main butparasti se nihayat naf- 
rat rakhta hun. Han, hamare Najatdihinda ne bhi, jab Shaitan 
ne use azmake kaha, ki td jhukke mujhe sijda kar, kaha, " Likba 
hai, ki tu Khudawand apne Khuda ki parastish kar, aur sirif usi 
(2) Cc 



342 YAHOWAH SIM KK 

ki baudagi kar," Mati 4: 10. Agar sirf Khuda hi ki ibadat 
karni chahiye, aur agar yih bhi sabit ho sake, ki Pak Nawishte 
Masih ki ibadat ka hukm dete haiij, to yahi natija niklega, ki 
Masih Shakhs i Ilahi hai. Ab Pak Nawishton ki sanaden pesh 
lawenge. Yuh. 5 : 23 meii aya hai, " Taki sab Bete ki tazim 
karen, jis tarah Bap ki tazim karte hain. Jo Bete ki tazim 
nahin karta. Bap ki, jis ne use bheja hai, tazim nahin karta." Is 
se malum hota hai, ki Bete ki tazim, Bap ke barabar karni cha- 
hiye. Beshakk dini ibadat se us ki tazim karni hai ; aur balihaz 
is ke wuh Khuda, aur Bap ke barabar hai. Phii-, dekho Mati 
2S : 19, " Tum jao, aur sari qaumon ko sikhlao, aur unhen Bap 
aur Bete, aur Riih-ul-Quds ke nam se baptisma do." Baptisma 
sach much dini ibadat ka ek fil hai. Wuh apne tain us ko, jis 
ke nam par baptismae jate hain, supurd karna hai ; aur us ki 
farmanbardari qabiil karna hai. Par ham Bap aur Bete donon 
ke nam par baptismae jate hain, aur yun is rasm men Bete ki bhi 
Bap ki si ibadat karte hain. Phir, 2 Kar. ke akhii* men yih ba- 
ten milti hain : " Khudawand Isa Masih ka fazl, Khuda ki ma- 
habbat., aur Ruh-ul-Quds ki rifaqat tum sabhon ke sath howe.'^ 
Yih barakat ek dua hai : jin logon par is barakat ki baten kahi 
jati hain, un ke Hye Bap aur Bete aur Riih-ul-Quds ke nam se 
barakat mangi jati hai. Pas yih bhi dini ibadat ka ek fil hai, aur 
yih ibadat jis tarah Bap ki, usi tarah Bete ki bhi hoti hai. Rum. 
1 : 7, " Fazl aur aram hamare Bap Khuda, aur hamare Khuda- 
wand Isa Masih ki taraf se turn par ho we." Is sanad men bhi 
wuhi barkaten, jo Bap se mangi gain. Bete se bhi mangi jati 
Lain. 

Mush. 5: 11-13 se ham malum karte hain, ki sari khilqat 
Masih ki parastish karti hai. Yuhanna Rasul kahta hai, " Phir, 
main ne nigah ki, aur takht ke girdigird bahut se firishton aur 
jandaron ki, aur un buzurgon ki avvaz suni jo shumar men lak 
audar lak, aur haztir andar hazar the. Aur pukarke kahte the, 
ki Barq, jo zabh kiya gaya, is laiq hai, ki qudrat aur daulat aur 
aql, aur ncru, aur izzat, aur jalal, aur barkat ka malik ho. Aur 
main ne har ek makhliig ko, jo asraan par, aur zamin par, aur 



KHUDA KA Dfr^. 343 

zamin ke niche hai, aur un ko jo samundar men hain, aur sirf 
chizon ko, jo un men liai, yih kabte suna, ki Us ke liye, jo takht- 
nishin hai, aiu- Bara ke liye barakat, aur izzat, aur jalil, aur zor 
abad tak hai." Phir, afwaj i samawi bhi us ki parastish karte 
haiu : " Aur bad us ke main ne taka, to dekho, ek bari jamaat, 
jin men har sinf, bar zat, bar qaum, bar zaban ke log the, jin ko 
koi shuraar na kar saka, safed jame pabine, aur khurrae ki dalian 
hathon men liye us takht aur Bara ke age khari tlu. Aur baland 
awaz se chillake yun kabti tbi, " Nujat ka shukr bamare Kbuda 
ko, jo tak'atnjsbin hai, aur Bare ko," Mush. 7 : 9-10. Aur phir, 
Ibr. 1 : 6 men firisbton ko ek khass bukm milta hai, ki Bete ki 
parastish karen : " Jab wuh pablautbe ko dunya men layi, to 
kaba, ki Kbuda ke sare firisbte us ki parastish karen." 

Phir, ham Injil men parbte hain, ki Masib ki ibadat us ke 
shagirdon ne ki, jab ki wuh zamin par tha. Us ne kahin na to 
Hawarion ko, na kisi aur ko, jiubon ne us ki ibadat ki, is kam 
se roka; beshakk agar yib bat narawa boti, to wuh use mana 
karta, jaisa firisbte ne kaba tha, jab Yiihanna us ke sijda men 
us Ice qadam par gira. Us ne kaba, " khabardar aisa ua kar, 
kyunki main tera bam-khidmat bun> Khuda ki parastish kar," 
Mush. 22 : 9. Phir, Masib ke asman par uth jane ke bad, 
Stifan ne yib kabke us se dua mangi, " Ai Khudawand Isa, 
meri rdb ko qabul kar." 

RUH UL QUDS Kf ULUiilYAT KE BAYAN MEN. 

Jin dalilon se Masib ki uluhiyat sabit htii, unhin dalilon se 
Ruh-ul-Quds ka bhi Kbuda bona sabit hai. 

Pak Nawisbton men Ruh-ul-Quds ka, Khuda ka sa Nam milta 
hai. Yas. 6 : 8 10, " Main ne Yahowab ki awaz suni jo bola, 
ki Main kis ko bhejun, aur hamari taraf se kaun jaega? Tab 
main bola, Main hazir bun, mujbe bhej. Us ne farmaya, ki Ja, 
aur in logon ko kah, ki tum to suna karte ho, par samajbte nabin, 
turn to dekha karte ho, par biijhte nahin. So tu un ke dilon ko 
charba, aur un ke kiinon ko bhari kar, aur un ki ankben mund, 
ta na bo ki wuh apni ankhon se dekben aur apne kanon se 



344 YAHOWAH SIM KE 

sunen, aur apne dilon men malum karen, aur taib lioke afiyat 
pa wen." Aamal 28 : 25 — 27. se malum hota hai, ki yih lafz 
Yahowah kf Ruh-ul-Quds se taalluq rakhti hai, jaisa likha hai, 
" Ruh i Quds ne hamare bapdadon ko Yasaiyah Nabi ki marifat 
se khiib kaha, ki is guroh ke pas ja aur kah, Turn kanon se 
sunoge, aur na samjhoge ; ankhon se dekhoge, aur daryaft na 
karoge," wagaira. Pas zahir hai, ki Yahowah, jis ka zikr Yasai- 
yah karta hai, so Riih-ul-Quds hai. 

Phir, Ruh-ul-Quds Khuda bhi kahlata hai. Chunanchi Aam- 
al 5 : 3, 4 men dekho, " Hananiya, Shaitaa ne kyun tere dil 
men dala, ki Ruh-ul-Quds se jhuth bole ? Tu adrai se nahin, par 
Khuda se jbiith bola." 

2 Ilahi Sifaten bhi Ruh-ul-Quds ko mausuf hain. Wuh azali 
hai, jaisa Ibr. 9 : 14 men aya hai, " Masih jis ne apne tain Ruh i 
abadi se Khuda ke age qurban kiya." 

Wuh hama-ja hazir hai. Dekho Zab. 138 : 7, " Main teri 
Ruh se kidhar bhagun?" Phir likha hai, ki Ruh-ul-Quds imau- 
daron ke dil men rahta hai. Bhala, agar wuh hama-ja hazir 
nahm hai, to kyunkar wuh sari dunya men bar ek iraandaron ke 
sath rah sakta hai ?. 

Wuh sari baton ko samajhta aur biijhta bhi hai, jaisa 1 Kar. 
2: 10, 11 men likha hai, ki "Ruh sari chizon ko, balki bahr-i- 
Uluhiyat ke umuq ko bhi daryaft karta hai. Koi Khuda ki Ruh 
ke siwa, Khuda ka hai nahin janta." Aur Ruh hi ne Nabion ko 
anewali baton ki khabar di. " Kyunki nabuwat ki bat admi 
ki khwahish se kabhi nahin hiii, balki Khuda ke muqaddas log 
Ruh i Quds ke bolwae bolte the," 2 Pat. 1 : 21. Yun ham 
dekhte hain ki Ruh i Pak men bhi Khuda ki si sifaten pai jati 
hain. 

3. Ruh-ul-Quds se bhi wuhi Kam sadir hue hain, jo sirf Khuda 
hi kar sakta hai. Chunanchi paidaish ka kam sirf Khuda hi se 
taalluq rakhta hai, par Ruh-ul-Quds bhi Khaliq kahlata hai. 
Dekho, Aiyub 26 : 13, " Us ne apni Riih se asmauon ko arasta 



KHUD.4 K.4 DfN. ^& 

kiya hai ;"^ aiir phir, " Khuda ki Rdh ne mujhe banava hai," Aiv. 
33 : 4. 

Khadiman i dia ka makhsus karna, aur unheij khushkhabari 
ki basharat dene ka liukm dena sirf Khuda hi ka kam hai. Aur 
likha bhi hai, " Insan na apne ikhtiyar se us i2zat ka taj leta hai, 
balki Harun ki manind wuh hi pata hai, jise Khuda ne talab kiya 
hai," Ibr. 5 : 4. Par Aamal 13 : 2, 4 se malum hota hai ki yih 
kam Riih i Pak ne bhi kiya. " Ruh i Quds ne kaha, ki Mere 
liye Barnaba aur Saul ko alahida karo, taki wuh kam, jis ke liye 
main ne unhen talab kiya, karen. So we Ruh i Quds ke bheje 
hue Silaikiya ko gae." Phir dekho, Aamal 20 : 28, " Pas apne 
liye aur us sare galle ke liye,. jis par Ruh i Quds ne tumheu 
nigahban kie, khabardari karo." 

Phir, Masih ke jism ko murdon men se jila uthana, beshakk 
slwa Khuda ke kisi dusre men taqat nahin, par likha hai, " ki 
Masih to jism men mara gaya, lekin Ruh se zinda kiya gaya," 
1 Pat. 3: 18. 

Riih-ttl-Quds ka ek khass kam, jis se us ki uluhiyat sabit hoti 
hai, yih hai, ki wuh logon ko nauzndagi bakhshta hai. Yiji kam 
Pak Nawishtoi) men paidaish, aur murdon men se qiyamat, aur 
maut se zindagi men guzarna, kahlata hai. Agar yih tinon kam 
Khuda ke hain, ta bilashubha nauzadagi bhi usi se taalluq rakhti 
hai. Balki agar raumkin howe, to yih bhi kah sakte hain, ki 
aise shakhs ke, jo gunahon aur khataon men murde hain, sar i 
nau paida karne, aur tazagi bakhshne men ziyadatar qudrat cha- 
hiye, banisbat us ke ki unhen pahle wujud men laweu, ya kisi 
murde ko qabr men se zinda khara karen. Kyuijki nirf paidaish 
aur qiyamat men, kisi tarah ka rok naliin paya jata, par nauza- 
dagi ya sar i nau paidaish men ek bari njukhalafat ka sarahna 
karna hai, yane fasid dil ki kharabion par hamla karke, use mag- 
lub karna hai. la ayaton se sabit hai, ki nauzadagi bakhshna 
Ruh-ul-Quds ka kam hai. " Jab tak admi Ruh se paida na ho- 
we, wuh asraan ki badshahat men dakhil nahin ho sakta," Yiih. 
3 : 5. Phir likha hai Tit. 3:5," Apni rahmat se basabab nave 



316 YAHOWAH SIM KE 

janam ke gusl ke, aur us Riih i Quds ki nausazi ke bais hamen 
bachaya." 

Phir, Riih-iil-Quds ne mi3i}ize bhi dikhlae hain. Masih ki in- 
saniyat ka wuhi bani hai, aur yib kaisa bara mujiza tha, dekho 
Liika 1 : 35. Aur hamare Najat-dibinde ne bhi kaba, " Main 
Khuda ki Ruh ki madad se dewon ko nikalta bun/' Mati 12 : 28. 
Phir dekho Rum. 15 : 18, " Karamaton aur mujizon ki quwat 
se, aur Ruh i Ilahi ki qudrat se." Aur phir likha hai, " Aur 
Khuda ne bhi uu ke sath gawahi di, ki us ne ajaib o garaib aur 
mukhtalif mijjizon, aur Ruh i Quds ki giinagun bakhshishon ko, jo 
us ne apni khushi se taqsim kiya, jalwagar kiya." 

4. Pak Nawishton se yih bhi malum hota hai, ki Ruh-ul-Quds 
ki ibadat bhi karni chahiye. Yahan kuchh zarur nahfn ki ek hf 
dalil ka dobara zikr karen, is liye itna kahna munasib hai, ki jin 
jin dalilon se Masih ki uluhiyat sab it hui, unhin dalilon se Riih- 
ul-Quds ki uluhiyat bhi sabit hotf hai. Aui' ma-siwa un ke in 
maqamon se bhi. 1 Kar. 6 : 19, men likha hai, "Kya turn nahin 
jante, ki tumhara badan Riih-ul-Quds ki, jo turn men basti hai, 
Laikal hai." Yahan Masihi Ruh-ul-Quds ki haikal kahlate hain. 
Albatta agar yih haikal hai, to us ki ibadat bhi us men hogi, jis 
ki khidraat ke hye wuh tarair aur makhsiis hui hai. Pas jab ki 
bamare badan Riih-ul-Quds ki haikal hain, to chahiye ki un men 
us ki ibadat howe, aur hamen munasib hai ki apne tain ek qur- 
bani i zinda o muqaddas aur pasandida, us ke huziir men guz- 
ranen." Masihi mutaqaddirain men se ek Augastin name ne, jo 
Afrika ke Hippo shahr ka usquf tha, is dalil ka yun bayan kiya 
hai : " Agar hamen ijazat milti, ki Ruh-ul-Quds ke liye lakri ya 
patthar ki haikal banawen, to is hi se us ki uluhiyat sabit hoti ; 
is liye ki yih parastish sirf Khuda hi ko lazim hai. To us ki uld- 
biyat ki kaisi qawi dalil yih hai, ki hamen na sirf haikal bt bana- 
ne ki ijazat milti hai ; par us ke sath yih, ki apne ke us ki 
khidinat men supurd karen !" 

Phir dekl)o, Masih ne Yahudion se farmaya, "ki Har gunah 
aur kufr admion ko bakhsha jaega ; mugar Ruh ka kufr admiout 



«HUDA KA DfN. 34? 

ko bakhsha na jaega. Aur jo koi insan ke Bete ki badgoi kare, 
us ko bakhsha jaega ; par jo koi Iliih ki badgoi kare, us ko na 
is jahan men, aur na anewale men, bakhsha jaega," Mati 12: 31, 
32. Agar Ruh-ul-Quds ke Ifhilaf gunah karna, Eap aur Bete ke 
khilaf gunah karne se ziyadatar sakht bai, to kaun si bat mani 
hai, ki us ki ibadat Bap aur Bete ki si na karen? Yun Ruh-ul- 
Quds ke naraon, sifaton, aur karaon o ibadat se saf saf zahir hai 
ki wuh bhi Khuda hai. 



CHAUTHA BAB. 

TAftDfR I iLAHf KE BAYAN MEN. 

Khuda ki taqdiren us ka azali irada, us hi ki marzi ke mash- 
wara ke mutabiq, bain ; jis se us ne, jo kuehh waqi hota hai, apne 
jalal ke hye, peshtar se muqarrar kiya hai. J^huda ne apne azah' 
irade men peshtar se thahra rakhi tha, ki main is dunya ko, aur 
us ke bashindon ko khalq karunga ; aur yih bhf, ki kaun kaun 
se hadise in makhluqon par waqt ba waqt guZrenge, aur ki we 
itne din is, aur itne din us halat men ziudagi basar karenge j aur 
ki un ki akhiri halat kaisi hogii Yih us ki taqdir i amm se mu- 
taaUiq hain. Is ka matlab yih hai, ki wuh " apne matlab ki mas- 
lahat ke mutabiq sab kuchh karta hai," Afs. 1 : 11. 

Par yahan Khuda ki taqdir i khass, jo insari ki barguzidagi 
men zahir hai, bayan karenge. Is barguzidagi ki sharh ek Masibi 
alim ne yun kiya hai : " Khuda ki barguzidagi us ka azali irada 
hai, jo us ne apni marzi ki nek khwahish ke mutabiq kiya, taki 
bani Adam men se bazon ko fazl aur jalal bakhshe." 

1. Khuda ne bazon ko hayat i abadi ke liye intikhab kar liya 
hai. Pak Kalam ke in maqamon se sabit hai, ki Khuda ne bazon 
ko barguzida kiya hai. Mati 20 : 16, men likha hai, "bahutse 
bulae gae hain, par barguz da thore hain." Phir, " barguzidon 
ki khatir we din ghatae jaenge. Ki agar ho sakta, to barguzidon 
ko bhi bhulate," Mati 24: 22, 24. wg. '-Kya Khuda apne 
barguzidoij ka insaf na karega ?" Luka 18 : 7. " Main ne turn* 



348 yahowah SIM ke 

hen ikhtiyar kiya, aur muqarrar kiya, ki turn jake phal lao. 
Main ne turahen dunya se intikhab kiya," Ydh. 15: 16, 19. 
"Aur jitne hamesha ki zindagi ke liye muqarrar hue iman lae," 
Aamal 13 : 48. " Ye we hain, jo us ki qaza i azali men bar- 
guzida hue. Ki jinhen us ne ibtida men jana, un ke liye yih taq- 
dir ki, ki us ke Bete ke hamsurat hon. Jin ke liye us ne taqdi'r 
ki, us ne un ko talab kiya. ^huda ke barguzidon par kaun 
dawa karega?" Riim. 8 : 28, 29, 30, 33. " Par is waqt bhi ek 
gol barguzida hoke baqi rahi hai. Pas yih kya hai? Ki Israel 
jis chiz ki talash karta hai, wuh us ko na mill, par barguzidon ko 
mill, aur baqi sab aj tak girankhatir rahe," Rum. 11: 5, 7» 
" Ai aziz bhaiyo, ham jante hain ki turn Khuda ke barguzide ho," 
1 This. 1 : 4. "Khuda ne tumhen ibtida se intikhab kiya, taki 
turn najat pao," 2 This. 2: 13. "Jo Bap Khuda ke ilm i 
qadira men barguzide hain," 1 Pat. 1:2. " Ham usl ki qaza 
ke muwafiq, jo apne matlab ki maslahat ke mutabiq sab kuchh 
karta hai, muqarrar kiye gae," Afs. 1:11. 

2. Yih barguzidagi azal se hiii hai. Chunanchi Afs. 1 : 4 meji 
aya hai : " Us ne ham ko dunya ki paidaish se peshtar us ke liye 
intikhab kiya." " Apne taqdir i kbass se, aur us nimat se, jo 
Masih Isa ke tufail se azal men hamen di gai,*' 1 Tim. 1:9. 
Aur phir ki, " Us ne ham4re Khudawand Isa Masih ke haqq 
men roz i auwal yun taqdir ki," Afs. 3:11. 

3. Is taqdir i Ilahi men wasila aur anjam donon baham paiwas- 
ta hain, yun admi na sirf jalal hi ke liye, par fazl ke liye bhi 
barguzide kie jate hain. Khuda ne a«al se yih irada to kiya 
hai, ki baze ashkhas ko jalal men pahunchawe ; par us ne yih 
qasd nahin kiya, ki unhen un ki na-taibi aur beimani aur nafar- 
manbardari men bachawe. Par jinhen us ne asman men pahun- 
chane ka qasd kiya hai, un ki babat us ne yih irada kiya, ki un- 
hen us jagah ke laiq banawe. Yun talab i muassirana, aur iman 
o taqdis, aur apne haqiqi logon ko har ek fazl ata karna aur us 
ke sath hi jalal men pahunchana yih sab us ne peshtar se thahra 
rakha hai. Ye baten Pak Nawishton se saf saf zahir hain. Dekho 
Afs. 1:4,5, " Us ne hamei) us ke liye intikhab kiya, taki ham 



KHUD.i K\ his. 349 

us ke age mahabbat men pak aur be;fib howen : ki us ne hamare 
live vun muqarrar kiya, ki ham ko apne lejjaluk kare.'* Pas ham 
(lekhte hain, ki barguzide is liye intil^hab kie jate haiij, ki we 
tacjaddus, aur beaibi hasil karen, aur tabanni, aur jalal ka darja 
piwen. " Aur jitiie hamesha ki zindagi ke hye muqarrar hiie, 
imin lae," Aamal 13 : 48. Pas sabit hai, ki iman aur hayat i 
abadi donon baham raili hui haiu. Phir, dekho Rum. 8 : 29, 
" Ki jinheij us ne ibtida men jana, un ke hye yih taqdir kiya, ki 
us ke Be^e ke harasurat hon." " I^huda ne tumheu ibtidn se 
barguzida kiya, taki turn Ruhi taqaddus hasil karke, aur sachchai 
par iman lake najat pao," 2 This. 2 : 13. Aur 1 Pat. 1:2, " Jo 
Bap Khuda ke ilm i qadim men barguzida hue hain, taki Rrih ke 
taqaddus se farmanbardar hon, aur Isa Masih ki un par khiin- 
fishani ho." In maqamon se sabit hota hai, ki jis tarah barguzi- 
de hayat i abadi ke liye, waisahi in baton ke hye bhi intikhab 
kie jate hain ; yq.ne, ki Masfh ke hamshakl hon, Riihi taqaddus 
basil karen, farmanbardar hon, aur ki Isa Masih ki un par khun- 
fishani ho. Sach hai ki sare barguzide jalal men pahunchae jaen- 
ge, par yih bat bhi us ke sath manni chahiye, ki wuh Masih ke 
lahii se, aur us par iman lane, aur Ruhi taqaddus, aur pakiza 
farmanbardar! hasil karne se, us ke laiq bhi banae jaenge. Pas 
is taqdir i barguzidagi men wasile aur anjam donon aise mile jule 
hain, ki kisi tarah se alag bo nahin sakte. 

4. Is barguzidagi ki asl daryaft karenge : yjjrne, ki Khuda 
kyuii bazon ko intikhab karke, baqion se dar guzarta hai. Is 
bat ki bunyad Khuda ki nek raarzi par mauquf hai. Us ne 
unhen na Un ki khubi ya liyaqat ke sabab se barguzida kiya, 
par sirf is liye, ki us ko aisa hi pasand aya. Chunanchi likha hai, 
Afs. 1:5, " Us ne hamare liye yun muqarrar kiya, ki apni nek 
marzi ke muwafiq Isa Masih ke wasile se ham ko lepalak karke 
apne fazl ki azamat ko buraayan kare ;" phir, ayat 9, 1 ], " Ki us 
ne apni maiti ke ra* ko, jo us ne apne nek irade ke muwafiq 
age hi se muqarrar kiya tha, ham par zahir kiya. Ham us ki 
qaza ke tnuwafiq, jo apne matlab ki maslahat ke mutabiq sab 
kuchh karta hai, muqarrar kie gae." Masih ne bhi yihi bateu 
(•2) U 



350 Vahowah siU KE 

kahin, jaisa Mati 1 1 : 25, 26 men hai, " Ai Bap, asman aur 
zamin ke Malik, main tera shukr karta hun, ki tu ne in baton ko 
alimon aur fazilon se chhipaya, aur larkon par khola. Han, Ai 
Bap, aisa hone men teri razamandi thi." In baton se malum 
liota hai, ki Khuda apni hi marzi se apni mihrbani ham par 
ashkara karta hai. Yihi bat phir Rum 9 : 11 — 16 men milti hai, 
'* Hanoz larke paida na hue the, aur na nek o bad ke fail the, 
us se kaha ga} a, ki bara chhote ki itaat karega : Taki zahir howe, 
ki Khuda ka irada, jo us ke man ke muwafiq hai, kamon par 
mauqiif nahin, balki us ki zat par, jo talab karnewala hai, mauquf 
hai. Main us par jis par miharban hun, miharban hounga, aur 
main jis par rahim hiin, rahm karunga. Pas yih na mm-id ke 
iiade par, na dawiuda ki dau par, balki l^huda i rahim ke rahra 
par mauquf hai." In maqamon se saf zahir hai, ki Khuda ne 
apne makhluqon men se aksaron ko jo barguzida kiya, so na is 
sabab se ki un men us ne kisi tarah ki khiib) dekhi, par is live 
ki us ki nek marzi men aisihi pasand aya. 



PANCHWAN BAB. 
Paidaish ke bayan men. 

Khuda ke Kalaui se malum hota hai, ki yih khilqat nest se< 
chha din ke arse men wujud men ai. Aur kisi kitab men dunya 
ki paidaish, aur insan ki asl ki babat, aisa bayan nahin milta, jis 
se kuchh dil-jamai hasil ho. Pak Navvishte hamen is bat se 
rauttala nahin karte, ki asman aur zamin ki mahiyat kab paida 
hui, par in se ham itna sikhte bain, ki is khilqat ki ibtida hai, 
aur ki Khuda us I- a khaliq hai. Jab waqt an pahuncha ki admf 
is zamin par paida howe, is bedaul aur darham barham jamao ne* 
jo tariki men poshida thi, ek nai surat pakarna shuru kiya. Yih 
sira kam ek lahze men waqU men uahfn aya, par Khuda ne silsile 
dar silsile, chha din ke arse men, is sab ko banaya. Pahle din, 
roshni paida hui ; Khuda ne kaha, ** Ki nur howe, aur nur hda." 
Dusre din Khuda ne faza, ya IvAWd, jis se zamin ghiri hui hai, 
banaya, jis ne un panion ko jo samundar men bain, un panion 
so jo hawH men nazar nahin ate, ya badulon men rahte bail), judi 



KHU1> V KA liis. 351 

kiya. Ti'sre din pini us jagah jama hde, jo ua ke liye taiyar ki 
gal tlr', aiir zarafn i khuslik se alag ho gae : yuu klmshki nazar 
ai. Usi din bin zarafn par bar tarab ki sabzi, aur darakht ugae 
gae, aur unben taqat bbi mill ki apne jins ko barbawen. Cbau- 
tbe din anwar i samawi bane, ya to us din zamin par cbamakne 
lage ; Aftab bana ki din par sardAri kare, aur Mabtab ki rat par ; 
aur sitare blii bane. Pmcbwen din bawa aur paui jiti janon se, 
jo apni apni balat men rabne ke qabil banae gae the, bhar die 
gae. Cbbathwen din zamin jandaron aur bar tarab ke vengne- 
walon se mamdr hui. Is sab ke piclihe jab paidaisb ka pichbla 
kam piira bone par tbi, asman par goya masbibat boti hai, yane 
insin ke mabaware men, Tasb's ke tinoy aqniira goya salah karte 
bain. " Aur Khuda ne kaha, ki Ham [asli zaban men yib lafz 
s'ga i jama men aya hai, yane. Ham sab] Admi ko apni surat 
par aur apni raanind banawen, ki we saraundar ki macbhb'on par, 
aur asman ke parindon par, aur cbarpaeon par, aur tamam zamin 
par, aur sab kire makoron par, jo zamfn par rengte hain, sardarC 
karen," Paid. I : 26. 

Cbiinki Khuda Rub, aur aza i jismani se kbali bal, us ki surat 
aur shabahat us ki ruhani aur pakiza kbassiyat se nisbat rakhti 
bai. Admi gairfani aur fahmida banaya gaya, yun wuh apne 
Kbabq se mushababat pata bai ; par bam bari qawi dab'l se is 
shabahat ko, Khuda ki ruhani o pak sdi-at se nisbat de sakte hain. 
Pulus hawari nau^adagi ke ba) an men kahta hai, ki Khuda ki 
sdrat " sadaqat aur sachcbi pakizagi" men bai, Afs. 4 : 24. Aur 
phir kahta hai ki us ki sdrat •' irfan," men tbi : " Aur turn ne 
nai insaniyat ko, jo irfan men apne Paidakarnevvale ki sdrat men 
Bai bani, pabina bai." 

Ab is liye ki Khuda ko pasand aya, ki admi akcla na rahe, us 
ne apni bari mihrbani se us ke liye ek laiq sathi banaya, ek aurat 
usi mard ki pasli se, taki us ki madadgar, aur sare zindon ki ma 
howe. Admi ka nam Adam rakha gaya, jis ke mane " lal," yane 
,lal mitti hain aur aurat ka nam Hawa, yane " zinda" hda. 

JKhuda ne apne sare makhldqat ko babut aehchha banaya tha. 
Us ke hath se kuchh nakarail na nikla. Sach hai sari khilqat ek 



365 YAHOVVAM SIM KE 

muwafiq naliiii bani, bazon ki banawat auron se ziyadatar kamil 
maliim lioti hai ; taubhi liar ek chiz apue apne jins raeii kamil 
Jiai. Haqiqat men is khilqat par gaur karne se ham dekhte hain, 
ki sari chizen batadrij ek dusre se aulatar, aur ziyada kamil ma- 
lum bote hain. Han, zi ruh makhliiqat men bhi isi tarah ka silsila 
daryaft ho sakta hai, sab men aisa ek tasalsul laga hua hai, k^ 
khwab na khwah ek ek chiz har dusri se kamiltar malum hoti 
hai. Par Khuda ne sab chi'zon ko un ki kbass khass jagah par 
rakha, aur un ki halat ke muwafiq unhen qaniin bakhsha, aur yun 
har ek ko apni apni jagah par kamil banaya hai. Khilqat ki 
paidaish ka mufassil bayan is kitab ke pahle hisse men, yane, Pai- 
daish ka pahla aur dusra bab dekho. 



CHHATHWAN BAB. 

FIRISaTON KE BAYAN MEN. 

Agarchi aql yih bat nahin sikhlati, ki is khilqat men koi aisi 
hastian bhi hain, jo insin se buzurgtar hain, par koi bat aisi bhi 
nahin hai, ki is talim ke khilaf pare. Is zamin par kitni chizen 
hain jo insan se kamtar hain, to kya ajab hai, ki aisi hastian bhi 
hon jo un par bala hain ? Khuda ek khahs Ruh, aur bejuz hai, 
•to kya ho nahin sakta, ki wuh aise makhluq bhi wujud men la we, 
jin ki asl ruhani hai ? Aql ke nazdik yih muwafiq hai. 

I^afz firishte ki mani firistada ya qasid hai. Admion ke haqq 
men bhi yih bat mustamil hai, chunanchi wuh bhi qasid kahlate 
hain. Yih lafz Khuda ke Bete ke haqq men bhi kahi gai hai^ 
wuh firishta, jo Abirahara ko nazar aya, aur saf saf Yahowah kah- 
liya hai. Phir, wuh jo Musa ko nazar aya, aur jalti hui jhari se 
us se hamkalam ho bola, ki main Abiraham aur Ishaq aur Yaqiib 
ka Khuda hun ; yahan wuh phir firishta kahlaya hai. Yahi firish- 
ta hai, jo Israelion ko bayaban men se, ag ke khambhe, aur abr i 
panah-bakhsh se le gaya, aur barha khaimagah men, un par jalal 
men zahir hua. Yahi firishta tha, jo Yahowah kahlaya, aur jise 
Malakhi nabi qasid, ya ahd ka firishta kahta hai. 



khudA ka Dis. 353 

Agarchi ham nahin kah sakte ki firishte kab paida hue, taubhi 
itna to zahir hai, ki wuh bhi makhldq hain. 

Firishte jawab-dih, aur mahkdm i shara i akhlaqi bain ; nahin, 
to wuh pakfza nahin ho sakte, aur na gunah kar sakte, jaisa ua 
men se aksaron ne kiya hai. Bilashubha wuh apne paida hone 
ke bad, admion ke muwafiq, azrnaish ki lialat men rakhe gae. 
Jitne makhldq ki shara i akhlaqi ke paband paida hue, wuh asl 
se azraaish ki halat men rahte hain ; vane, shara chahti hai, ki 
wuh us kf farraanbardari karen ; aur uu ki farmanbardari ya na- 
farmanbardari ke mutabiq jaza ka ya to wada deti, ya saza ki 
dhamki sunati hai. Sare makhldq badalne ke laiq hain, is liye 
saia bashar kaisa hi afzal kydn na ho, jab akela chhora gaya, 
nuimkin hai ki gunah men par jawe. Agar Khuda apni raihr- 
bani aur tawajjuh se is azmaish ke diuon ko taklifif na karta, to 
wuh abad tak qaim rahte ; par Khuda ne apni mihrbani se yih 
pasand kiya, ki is azmaish ke waqt ki hadd bandhe, jis ke bad jo 
sabit qadara rahe, aur jinhon ne sadaqat ko qaiin rakha, aisi pa- 
kizagi aur khushi ki halat men pahunchae jate hain, jo kabhi 
nahin badalta. Wuh firishte jo apni pahli halat men qaim rahe, 
aur us azraaish men na phanse, jis ke sabab se un ke aksar sathi 
bahkae jakar nafarmanbardar hue, na sirf " pak firishte," par, 
" barguzida firishie" bhi kahlate hain. Yih bhi nahin malum 
hai, ki kis qadr firishte bargashta hue. Par itna raaldm hai, ki 
yih achchhe firishte shumar men bahut hain. Masih ne kaha, ki 
main Bap se dua mang sakta hdn, aur wuh barah faujon se ziya- 
da firishte bhej sakta hai. Masih ki paidaish ke waqt, garariyou 
ke sath asmani lashkar kf bari bhir thi. Aur Daniel aur Musha- 
hadat ki kitab men un ka hazaron aur lakhon ka shumar hai. 
Ibranion ke 12 bab men, hawari "lakhon firishton" ka zikr 
karta hai. 

Yih firishte admion se ziyadatar danish aur falim rakhte hain, 
aur hamesha Khuda ka jalal, jo paidaish aur makhlasi ke kamon 
men saf saf zahir hain, socha karte hain. Patras kahta hai, 
" ye ehizen firishte dekhne ki khwahish rakhte hain." Aur phir 
Miishahadat men likha hai, ki wuh Khuda Taala ke takht ko 
( 2 ; D d 



364 VAHOWAH SIM ICK 

ghere rahte, aur US takht-nishin aur Bare ke haqq men kahte 
hain. ki barakat aur i2zat aur jalal aur zor hamesha us ke live hai. 

Pak Nawishtou se malum hota hai, ki firishte Khuda ke far- 
zandou ke muhafiz hain. " Yahowah ka firishta un ke ird gird 
hai, jo us se darte hain. aur unhen chhurata hai," Zab. 34 : 7- 
*' Wuh tere liye apne firishton ko hukra karega, ki teri sari rahon 
men teri hifazat karen. We tujhe apne hathon par utha lenge, 
ta na ho ki tere paon ko patthar par thes lage," Zab. 91 : 11, 12. 
Masih kf us bat se jo Mati 18 : 10 men ai hai, ki, " Khabardar 
ki turn in chhoton men se ek ko haqir na jano ; kyunki main turn 
se kahta bun, ki asraan men un ke firishte sada mere Asmaui Bap 
ke chihre ko dekhte hain," yih ishara milta hai, ki, alag alag 
jfirishte mutafarriq ashkhas ki khidraat ke liye muaiyan hain. 
Hamen malum nahin, ki har ek muqaddason ke sath ek ek firishte 
hain ya nahin, par itna ham par roshan hai, ki wuh muqaddason 
Vx khidraat karte hain, jaisa Ibr. I : 14 men aya hai, " Kya we 
sab khidmatguzar ruhen nahin, jo najat ke warison ki khidmat 
ke liye bheji gai hain?" 

Is ke shamil hai yih bhi zahir hai, ki in firishton men bhi darje 
hain, par nahin kah sakte ki un men kahan tak farq hai, Wuh 
Pak Kitabon men in naraon se mashhur hain, " sarir, khawindian, 
hukiimaten, aur mukhtarian." Is se itna malum hota hai, ki 
wuh bara martaba rakhte hain ; par wuh kitna hi sarfaraz kyu^ 
na hen, Khuda ka Beta un ka Khaliq hai. 

Bad firishtojj ke bayan mejj. 

Purine aur Nae donon Ahd Namon men ek bad hasti ka wujdd 
paya jata hai, jo Shaitau aur IMukhalif aur Baalzabub, aur aise ai- 
86 namon se mardf hai. Yih Shaitan sari bad ruhon se afzal hai. 
Qarib ul qiyis yih hai, ki Shaitan apni begunah halat men, ek 
bara firishta, ya samawi kisi bare lashkar ka shah tha; aur ki usi 
ke sabab se, us ke mahkum, bahkae jake nafarmabardar hue, aur 
ydn sab ke sab ek hi kliata men mubtila hue. Slmitan ab tak 
'•' dewon ka shah," — " is dunya ka mabud," "wuh rdh jo nafar- 
manbardiiron ke dilon men tasir karti hai," aur " wuh dushman 
jo chiro taraf dhundhti phirta hai, ki kise kha jawe," kahlata hai. 



KHUDA K.k DfN. 3fi5 

Jahannam ki babat likha hai, ki wuh " Shaitan aur us ke firishtog 
ke liye" taiyar kiya gaya hai. Ilalanki bad rulien beshumar hain, 
pas yih natija nikal sakta hai, ki wuh sab is shah i tariki ke tabi- 
dar hain; khwah khuslii khwah nakhushi se hon, yih ham nahin 
jante. Is se malum hoga, ki Shaitan kis tarah itne bahut se ad- 
mion ko, ek hi sath imtihan men dal sakta hai. Jab ki hazaron 
us ke hami-ah hain, to kuehh mushkil uahin, ki aisa hi ho. Phir, 
Huh, roshni se bhi ziyadatar tezrawi ke sath, ek jagah se diisri ko 
sair kar chukti hai, pas ek bat ki bat men wuh charo taraf sair 
kar sakti hai. 

Pak Nawishton se ham sikhte haiij, ki hamare auwal walidain 
Shaitan hi se, jo samp ki surat men tha, wargalae gae, aur wuh 
lanat jo samp ko di gai, us hi se nisbat rakhti hai. Mushahadat 
men wuh *' Shaitan purana samp" kahlata hai : aur Masih ne far- 
maya hai, ki "wuh ibtida se khiini," aur "jhutha, aur jhuthon 
ka bap" hai, aur yih nam use isi waste die gae, ki us ne jhuth 
kahke, " ki tu na maregi," aurat ko bahkaya, aur ydn hamare 
auwal wahdain aur un ki nasi ko maut ke panje men asfr karwava. 
Aiyub ki kitab ke mutalaa karne se saf malum hota hai, ki wuh 
Khuda ke logon se kaisa bugz rakiita, aur ki kis tarah wuh un- 
hen nuqsan pahunchata bai. 

Jis waqt Masih aya, us waqt Shaitan khub chhiita phirta tha; 
kyunki "Khuda ka Beta itne hi liye zahir hua, ki Shaitan ke 
amalon ko nest kare," isi liye tariki ki ikhtiyarion ko ijazat mill', 
ki apni chaturai aur adawat ko kliub kam men la wen, aisa ki un- 
hon ne kabhi is qadr taqat na pai thi. Is sabab se ki Masih us 
najat ko puri karne aya, jise pahle Adam ne kho diya tha, pas 
munasib tha ki wuh aisi halat men awe, ki use us dushman ke 
muqabala karne ka ziyada mauqa mile, jis ne hamare walidain i 
auwal ko maglub kiya tha. Cliunanchi Shaitan ne Masih par 
hamla kiya, ki use apne dam men phansawe, jab ki wuh baptisma 
pakar bahar aya, aur isi garaz se bayaban men Riih kl hidayat se 
pahunchaya gaya. Par us ki yih fitrat kam na ai ; aur jab hamara 
Iwazi salib par mara gaya, us waqt aurat ki nasi ne samp ke sir ko 
bilkuU kuchal dala. jab ki wuh siwa us ki eri ke zakhm palmncj«- 



356 yahow.Ih SIM ke 

ne ke aur kuchh bbi na kar saka. Isi fath ke kliiyal se Masih ne 
kaha, " Main ne Shaitan ko asman se bijli kf manind girte de- 
kha." Aur phir, ki " Ab is dunya ke sardar ka insaf ho chuka/' 
Jab Masih is dun} a men tha, us waqt bahut se log aise the 
jinhen bhdton ya dewon ne giriftar kar hya tha. Yih napak ni- 
hen garib musibatzadon ko az hadd taklif men dalti thfn, aur 
unhen bilkull apne mahkum aur ale bana liya tha, aur un ki 
zabanon se jo kuchb chahti bolwati thin. Masih ki qudrat bar 
bar, aur zafr-yafta 7,ahir hiif, jab ki us ne un napak nihon ko un 
shakhson men se, jin men wuh maskiin the, nikal bahar kiya. 
Kabhi kabhi bahut se aisi riihen ek hi shakhs men sama rahti 
thin. Chunanchi ek martaba jab aise ek pareshan-hal se us ka 
nam puchha gaya, kaha ki " Mera nam Lajaun, yane lashkar hai, 
kyunki ham bahut hain." Phir likha hai, ki Masih ne ek aurat 
men se sat riihon ko nikala, jo bad us ke us se az hadd ulfat 
rakhne lagi. Aur phir likha hai, ki ek dafa ek deo ek admi men 
se thori der tak nikal gaya, aur khushk jagahon men dram 
dhiindhta phira, aur aram na pake, kahue laga, " Main apne ghar 
men, jahau se main nikla, phir jaunga ; aur apne sath aur sat 
ruhon ko, jo us se ziyaJatar kharab thin lekar lauta, aur apna 
ghar apne liye taiyar, aur jhara bohara paya, aur we us men jakar 
rahe; aur us admi ki' pichhli halat age se badtar hui." 

Hamen yih na samajhni chahiye, ki is giriftari men kisi tarah 
ka aib ya nuqs hai, aur munasib nahin ki in napak riihon ki ba- 
ton aur filon ka iham un mardon aur zanon par lagawen ; par 
qarib ul qiyas yih hai, ki yih un ke gunahon ki saza thi, ya is 
sabab se, " ki Khuda ke kam im men zahir hon." Baze is bat 
})ar shakk lake kahte bain, ki yih sirf marz i lailaj the. Yih go- 
ya Masih ki baton ko jhuthlaua hai, kyunki us ne saf saf in ka 
zikr kiya hai. Masih ke aur un ke darmiyan guftagii hui, unhon 
ne use Khuda ka Beta kar m^na, aise mulk men bhi, jahan ki 
log us se bilkull nawaqif the, aur us ki minnaten kiyan ki un ki 
sarhadd se bahar nikal jawe. Phir Masih ko dekhte hi wuh chil- 
li utha, " Mujh se tujh se kya kara, Ai Isa, Khuda Taala ke 
Bete? Main tujhe Khuda ki qasm deta hun, ki tu mujhe na 



KHUDA KA DfN. 357 

sata." Aur US ne us se puehh.i, " Tera nam kya hai?" Us ne 
jawab men kaha, " Mera nam Lajauu hai, kyuuki ham bahut 
hain. Aur us ne us ki bari minnat ki, ki unhen un ke mulk se 
bihar na nikale. Ab wahan pahar ke nazdi'k siiaron ka ek bara 
galla charta tha, un sari ruhon ue us ki minnat karke kaha, ki 
hamen suaron men bhej, ta ham un men paithen. Aur Isa ne 
unhen ijazat di, aur we napak ruhen nikalke suaron men ])aithin, 
aur wuh jhund bari tezi se daurke, karare se girkar samundar 
men halak hiii/' In baton se saf malum hota hai, ki yih haqi- 
qat men riihen thin. 

Ilamara kara yih nahin hai, ki daryift karen, ki buri ruhen kis 
qadr badan ko nuqsan pahunchati hain, par ziyada yih, ki wuh 
kis chaturai aur bugz ke sath admion ko azmaish men dalte 
hain, ki guuah karen. Jis tarah Shaitan ne Masih ko, waisahi 
us ne us ke shagirdon ko bhi azmaya. Us ne Yahudah ko Masih 
ki razamaudi se bilkull apne qabze men kar hya, aur us se aisa 
sakht gunah karwaya, jis ka sani kahin hai nahin. Us ne Patras 
ko bhi wargalaya, aur agarchi hamara Khudawand use munharif 
hone se baz narakhta, to us ki halat bhi Yahudah ki manind na- 
ummed hoti. Masih ne kaha, " Ai Shamaun, Shamaun, Shaitaa 
ne chaha ki tujhe gehun ki tarah phatke, par main ne tere hye 
dua mangi, ki tera imau na ghate." Jab Hananiya aur us ki 
joru Safira ne, Riih-ul-Quds se jhuth bolkar, apue ko ek gunah i 
kabir men mubtila kiya, Patras ne kaha, " Shaitan ne kydn tere 
dil ko bhara, ki Ruh-ul-Quds se jhuth bole ?'* Pulus ne Afsion 
ke khatt men batlaya hai, ki hamen tariki kf ikhtiyarion se bari 
sakht laraian larna hai. Wuh kahta hai, " Khuda ke sare hath- 
yar bandho, taki turn Iblis ki bandishon ke muqabil qaim rah 
sako. Kyiinki hamen jism aur khiin se kushti nahin, balki riya- 
saton se, aur qudraton se, aur dunya ki tariki ke shahanshahon 
se, aur sharir ruhanion se hai, jo baland makauon men hain," 
Afs. 6: 11, 12. Aur phir nasihat deta hai, ki " iman ki sipar 
lagao, jis se tum us khabis ke sare jalte tiron ko bujha sako," 
ayat 16. Pas is se saf malum hota hai, ki Masihi ruhani dush- 
man kl fauj se ghir^ rahte hain, jin ka peshrau Shaitan hai. Aur 



Sr.S YAIIOWAH SIM KE 

Pulds Karinti Tsaion se kahta hai, khabardar, " Ta na hovve, ki 
Sliaitan hamare mal se kuchh lene pawe ; kvuijki ham us ke 
matalib se nawaqif nahin," 2 Kar. 2 : 11. Patras hawari bhi ek 
dushman i nadida ke wujiid aur kina ka qail lioke, Masiliioij ko 
nasihat deta hai, " Hoshj ar aur bedar ho ; k} liuki tumhara raud- 
dai, vane Ibhs, babar i gurau ki manind dhundhta phirta hai, ki 
kis ko kha jawe," 1 Pat. 5 : 8. Pulus Afsion se kahta hai, 
" Shaitan ko jagah na do," yane apne tain us ke supurd na karo, 
us ka muqabala karo. Isi mazmun ke mutabiq Yaqiib bhi kahta 
hai, " Shaitan ka muqabala karo, aur wuh turn se diir bhagega." 
Haqiqat men jab ham mahim karte ham ki hamare riihani dush- 
man hamari rahon ko takte rahte, aur hamari halakat ke khvva- 
han hain, to dekhke khauf men ate hain, par jab malum karte 
hain, ki hamare najat ke Sardar men qudrat hai, ki hamare dush- 
man ko hamare paon tale latare, to yih khauf jata rahta hai. Us 
men na sirf taqat hai, par wuh use maftuh kar chuka, aur bilkuU 
apne qabze men kar liya hai, aur is ke sath apne logon ko wada 
bhi diya hai, ki wuh hadd se ziyada azmae na jaenge, aur ki is 
imtihan ke sath wuh bachao ki rah bhi nikalega. 

Jab ki sachche Masihion ka yih hai hai, to lataibon ki kya 
halat hogi ? Beshakk wuh jo aisi buri ruh ke qabze men hain, 
nihayat kambakht hain. Wuh sab se sakht zalim ke hath men 
bii khushi gulam ho rahe hain. 



SATWAN BAB. 

KhL'DA Kf PARWARDAGARf AUR INTIZAM KE BAYAN MEN. 

Khuda ki parwardagari se yih matlab hai, ki wuh kamal paki- 
zagi, hikmat aur qudrat se apni sari makhldqat ki, aur un ke sare 
kamon ki hifazat aur hukumat karta hai. Sari makbliiqat ka 
wujud ba zaruriyat un ke Khaliq ki marzi par mauquf hai. Agar 
wuh apni parwardagari ka hath khineh lewe, to wuh fauran m^- 
diim ho jaenge. Agar ham yih bat man lewen, ki Khuda ne is 
dunyi ko danish se banaya, to beshakk in kamon se, jo us ne 



KHUDi KA DtN, 369 

apni qudrat se barpa kie, us ne kisi tarah ki guraz ko bhi socha 
hoga ; par yaqiii hai, ki wuh raakhliiciat ko is tarah se iutizam 
bakhshne, aur uu par liukiiiuat karue ki taqat raklita hai, ki wuhi 
maqsud i taqarruri wuqu men avven. Chiinki wuh danish aur 
qudrat men kamil hai, us men yih vvasf hai, ki saie hadison, aur 
raakhluqat ki chal ka aisa bandobast kare, ki wuhi natije dastyib 
hon, jo us ne ibtida se ap thahra rakha hai. Agar khiyal kareij 
ki us ka irada pura uahin hua, aur ki khilqat ab us halat men 
nahin hai, jis men us ke Khaliq ne use pahle arista kiya tha„ to 
is se bahut se beuiauqa aatije niklenge. Aise tasauwar se Kliah<| 
ki danish aur qudrat men farq la'.im ata hai, aur koi shakhs use 
dunya ka hakim samajhke, us par bharosa nahin rakh sakta; is 
liye ki agar ek halat men us ki tadbiron men iztirabi aur naum- 
raedi hasil ho, to kya thikana hai, ki shayad bar bar aisahi hua 
karega, yahan tak ki sab chizen beintizami men pai- jaen^-i, aur 
yiin us ka irada abad tak pura na hoga ? Bazon ne yih bat kaha 
hai, ki Khuda ki tadbiron men farq par gaya, is sabab se, ki we 
dekhte hain ki gunah dunya men phail gaya, aur ki gunahgar 
azadi se apue kara karte hain. Unhon ne yih bat farzi tliahrai 
hai, ki Khuda na sirf gunah ka bani hi nahin hai, par ki us ki 
]i4ki'zagi ki sban ke khilaf hai, ki gunah ke wujud ki babat kisi 
tarah ki tadbir kar sake. Agarchi aise logon ka yih khiyal, ki 
gunah Khuda ke irade ke khilaf dunya men jari hua, achchha 
hai, par yih rae Khuda ki pakizagi se muwafaqat nahin rakhti. 
Is garaz men yih nuqs hai, ki is se hamen yih yaqin karna parega, 
ki na sirf us ne yihi irada nahi'n kiya, ki badi ko wujiid men 
lawe, par ki wuh us se |>eshtar se waqif na tha ; kyunki agar wuh 
age se jauta, to use rok bhi sakta ; h'in.. agarchi koi aur tadbir is 
ke dafa karne ki na nikal sakti, to kuchh mushkil na tha, ki wuh 
aisi shai ko wujud men na lati, jo us ki tadbiren shikast kame 
ke khatre men the ; ya aise makhluq wujud men lata, jo wuh jan- 
ta tha ki hukm uddli na karenge. Hamen yih yaqrn karna lazim 
hai, ki Khuda ke sare irade pure honge, aur un men se ek bhi 
7,ai na jaega, is sabab se na sirf wuh is bat se peshtar se waqif 
hi tha, par us ne yih bhi thana, ki apne raakhluqon ko un ki azA- 



360 YAHOWAH SIM KK 

di par chhor dewe. Aur agarohi us ne unheij un ki axadagi par 
clihorkar iinhen gunah men parne diya, taubhi yih sabit nahin ho 
sakta, ki wuh khud gun4h ka bani hai, ya ki wuh use pasand hai. 
Gunah to wuh nafrati chiz hai, jis se Khuda hamesha ghin rakhta 
hai. Par us ne insan ko gunah men parne diya, yane, wuh un 
ke kamon men khalal-andaz na hiia, aur unhen azad chhor diva, 
ki wuh apni marzi ke muwafiq jaisa chahen waisa kareii, kyunki 
wuh janta tha ki gunah aur taklif ke wasile se us ki rahraat aur 
adalat ziyada saf zahir hongi. Khuda ne gunah ko dunya men 
dakhl pane diya, taki wuh apna jalal sare bashar par ziyada safai 
se roshan kare ; yihi us ke kamon aur intizam ki garaz i auwal 
hai. Khuda ki parwardagari ko gunah ki nisbat yih ilaqa hai ; 
pahle, ki wuh admion ko un ki azadi par chhorke unhen gunah 
karne deta hai ; aur dusre, ki wuh aisa intizam aur bandobast 
karta hai, ki un ki chal aur un ke fil aise muwafiq hon, jis se us 
ke danishmandana irade pure hon ; aur jab un ki mailan is ke 
khilaf hai, to wuh unhen rokta hai, jaisa Zab. 7^ '• U, men hkha 
hai, ki " Yaqinan admi ka gazab teri sitaish karega, aur tu baqi 
ke qahr ko rok lega." Pak Nawishton se ham malum karte 
liain, ki Khuda ki parwardagari insan ke bure filon se bhi nisbat 
rakhti hai, par aisi nisbat nahfn, ki wuh us ka bani howe, ya us 
kam se khush ho ; par yih, ki wuh use hone deta, aur use mahkdui 
-karke aisa intizam bakhshta hai, ki akhir kar us hi ka jalal zahir 
howe» Jaisa Yusaf ke hai men ham dekhte hain, ki us ke bhai- 
oii ne to use gulami men becha, par Khuda ne un ki buri khwa- 
hishon ko aisa mahkiim kiya, ki wuhi shakhs jise unhon ne giila- 
mi men becha, us gharane ko maut ke panjon se chhurane ka 
bais thahraya gaya. Waisahi shariron ne kamal azadi ke sath 
apne ki'na ko jagah de, adawat se pur hokar jalal ke Khudawand 
ko masliib kiya, aur taubhi yih Khuda ke irada i rausammam aur 
peshbini ke sabab se hua. Isi tarah par gunah ki babat bhi yih 
bat sach hai; gunah khud us ko nafrati hai, aur taubhi wuh apni 
parwardagari se use hone deta, aur use aisa intizam bakhshta hai. 
ki us se achchhe natije nikale. Pas Khuda ki parwardagari ad- 
mioli ke gunahon ki nisbat nihayat pak zagi aur hikmat ke sath 



KHun.i KA nfN. 3GI 

hai, aur kisi tarah par insan ki a7H(li men khalal-rasan nahiij- 
' Wuh sari chizcn a}nii 111 marzi ke uiashware ke mutabiq ' karta 
liai." •' Ky:i koi bala shalir j)ar howc, aur wuh Yahowali ki bhe- 
ji hui nahia hai ? Aimis 3 : 6. Khiula ki parwardagaii bare aur 
chhote donon hadison se nisbat rakhti hai. Aql aur wiihi doncn 
is talim se mutabiq hain. Agar Khiida dunya par hukiiimit kart;i 
hai, to beshakk bare aur chhote donon par us ka raadar hai, kyun- 
ki in donon men ek is tarah ka silsila laga hai, ki aksar bare bap; 
hadison ka wujud chhoton ki bina par mauqiif hai ; pas namum- 
kin hai, ki wuh ek hisse ka khiyal rakhe, aur dusre se dar ga2re. 
Aur agar aql ki awaz is bat par suni na jawe, taubhi Pak Nawish- 
te saf saf is mazmiin ki rasti par gavvahi dete hain. "Qura god 
men dala gaya, par us ka sara natija Yahowah se hai," Ams. 16 
33. " Kya ek pai ko do gaure uahin bikte? Tadbhi «n men s»; 
ek, bemarzi tumhare Bap ki, zarain par nahin girta hai. Lekiii 
tumhare sir ke bal bhi gine gae hain," Matf 10 : 29, 30. Khu- 
da ki parwardagari ki talim nihayat hi tasalli-bakhsh hai. Agar 
koi aisi bat wuqu men a sakti hai, jo hukumat i llahi kf tadbirou 
se kharij hai, to hamen kabhi yaqin nahin ho sakta ki ham salini 
hainyanahfn. Hamari ummed ki yaqiai bunyad yih hai, ki 
Khuda sare kara apni hi marzi ke mash ware ke mutabiq karta 
hai. Jab musibat ki tariki aur abr chha jawe, aur jab mauj par 
mauj ham par charhke hamen nest karne chahte hain, to us 
waqt hamen yih tasalli milti hai, ki hamara Khuda girdbad ke 
upar bala, aur tiifan par bhi farmanrawa hai. Aur agarchi hani 
aksar yih kahen, ki Ye sari chizen hamire khilaf haiii ; par jab 
yih malum howe, ki ye sare hadise, har chand hamari nigah men 
musibat-amez malum howen, hamare Asmani Bap ki marzi ke 
mutabiq hain, to yih bhi kah sakte hain, jaisa Eli ne kaha, 
" Wuh Yahowah hai ; jo use bhala malum ho, so kare." Sach- 
che Masihi ke liye yih khiyal, ki sare hadise, Khudii ke intizam i 
parwardagari ke mahkiim hain, kaisa khushnuma hai ! Munasib 
hai, ki ham Khuda ki parwardagari ki kitab ka, jis ke auraq roz 
ba roz silsile dar silsile hamare liye khulte jate hain, bari hosh- 
yari se mutala karen, aur chahiye ki us ke ishare bari araanat- 

(•2) E 



2,Q-2 YAHOWAH SIM KB 

(lari sc istimal men awen.. taki hamare faraiz ki rah men hamare 
hadi lion. 



ATHWAN BAB. 

InSAN Kf KALAT I AUWAL KA BAYAN. 

Chunki insan azad aur shara i akhlaqi ka paband tha, wiih na 
sirf is laiq banaya gaya, ki is shara ka mahkum rahe, par yih 
j>hara us ke us nisbat se, jo wuh apne Khaliq se rakhta tha, sadir 
liui. Us ke faraiz aur us ki khushi donon is bat par mauquf 
thin, ki wuh us hasti se, jo har ek ausaf rakhti hai, mahabbat 
7,ahir kare Agarchi admi, is biis se, ki Khuda ki surat men 
kbalq kiya gaya tha, pakizagi men mukammal tha, taubhi wuh 
makhliiq tha, aur yiin tabdil pane ke khatre men tha ; kyunki 
betabdili Khuda hi ki zat i khass ko makhsus hai. Pas jitne 
makhluq javvabdih bain, asl se ek azmaish ki halat men hain, 
yaue, wuh ek shara ke muti^ hain, jis ki itaat karna un par farz 
hai ; lekin halanki wuh azad hain, kuchh taajjub nahin ki wuh us 
ki itaat se baz awen. Is men kuchh shakk nahin ki adrai ko puri 
taqat mili tlii, ki sare Ilahi wajibat se razi rahe. Shara ham se 
sirf yih chahti hai, ki apni taqaton aur apne muhabbat ko ama- 
natdari ke sath istimal men lawen. Is sari farraanbardari ka 
khulasa yih hai, ki ham Yahowah apne Khuda ko apne sare dil 
se pyar karen. Insan ke liye, jis ne ab tak fasad ka maza na 
chakha tha, yih bat manna na sirf asan hi tha, par us ki sab se 
bari khushi isi se wabasta thi. Aur agar Khuda apni bari mihr^ 
bani aur rahmat se admi ke sath ahd na bandhta, to us ki azma- 
ish ka waqt kabhi anjam tak na pahunchta. Yih ahd wuh san* 
jida bandobast hai, jis men Khuda ne thori si sharten muqarrar 
kin, ki usi ke wasile se admi hayat i abadi ka waris howe, aur 
har khatre se mahfuz rahke Khuda ki mihrbani hasil karen. 
Aur chunki Khuda ko pasand aya, ki insan ko ek hi Adam ke 
wasile se dunya men phailawe, waisahi us ki behadd danish mejj 
Yih bhi bhala malum hda, ki Adam ko us ki sari na«l ka sardar i 



KHUDA KA Df.V. 363 

aqd i mansub thahrawe, ki agar wuh chand raiuldnt tak Khuda 
ke hukmon ki kamil farmaabardari kare, to apne aur apni sari 
nasi ke liye hayat i abadi ko hasil karega ; par ki agar ahd- 
shikni kare, to us kX gunah us ki sari nasi ko mansub ho. Is 
lihaz se ki is ahd ki farmanbardari aur nafarmani ziy.'ida safai se 
zahir hon, ek kliass darakht intikhab kar liya gaya, jis ka nam us 
ke matlab kc mutabiq yih hua, " nek o bad ki paiichan ka dar- 
akht." Agarchi is darakht ka phal khane men achehha, aur 
dekhne men khushnuma tha, taubhi hamare walidain i auwal ko 
us ke khane aur chhune ki mamanaat thi, aur yun wuh un 
ki farmanbardari aur nafarmanbardari ki azmaish ka thik 
nishan hua. Us bag men ek dusra ahd ka darakht bhi tha, 
jo "zindagi ka darakht" kahlata tha, jis ka phal bimari aur 
raaut ke dafa karne ke liye, kam men ata ; par guman galib 
hai, ki agar hamare walidain i auwal, farmanbardari men sabit 
qadam rahke, apni azmaish ke waqt ko piira karte, to yihi da- 
rakht un ke liye hayat i abadi ka muhr aur nishan hota. Admi 
jab zamin ki dhul se khalq hda, to us men ek aqli aur gairfani 
ruh dali gai, aur wuh ek khushnuma bag men rakha gaya, jis 
men har tarah ke darakht, jin ka phal qiiwat aur zindagi-bakhsh 
tha, maujud tha. Us bag ki ab o hawa aisi muatadil aur muwa- 
fiq thi, ki unhen kisf tarah ki poshish ki hajat na hui. Chunki 
wuh tajribe se khali tha, jo kuchh ilm ki us ki zindagi ki hifazat 
aur faraiz ke ikhraj ke liye munasib tha use mila, aur ma-siwu 
in ke unhen guftagu karne ki bari nimat mili, jis ke bagair na 
to ham apne khiyalon ko dusron par khol sakte, aur na ilm men 
kisi tarah se taraqqi ho sakti hai. Admi is khilqat ka sardar bhi 
banaya gaya -, kyunki Khuda ne apne is nau khalq makhluq se 
kaha, ki, " Samundar ki machhlion, aur hawa ke parandon, aur 
har ek jiti chiz par jo zarain par chalti phirti hai, sardari karo." 
Is tarah par bhi, admi apne Khahq kf surat par banayi gaya tha. 
Pas maidan ke har ek janwaron aur hawai parandon ka nam 
thahrana bhi usi par chhora gaya, isi liye wuh sab us ke age lae 
gae. " Aur jo kuchh Adam ne har ek jandar ka nam rakha, 
wuhi us ka nam hua." Pak Kitab ke mazmuu se aisi malum 
hota hai, ki Khuda ne apne makhluq ineau se, jab wuh b^g i 



364 YAHOWAH SIM KE 

Adan men tha, kbwah apne pak firishton ki wisatat se, ya jaisa 

guman galib hai, apne Bete ke wasile se, jis ne peshdasti se insani 
sdrat ikhtiyar kiya tha, baten kin. Par jab Pak Nawishte kisi 
bat par saf saf gawahi nahin dete, aisi halat men khatnosb rah- 
na bari danishmandi zahir karua hai. Hamare auvval walidaiii 
ki asli balat kaisi achchhi thi ! Wuh pakiza aur khush the, aur 
siwa gunah ke aur kisi chiz se unhen kbauf na tha ; taubhi ao-ar 
iusani karazorion ka khiyal karen, to dekhenge ki un ki halat kai- 
se khatre se bbari hui thi, aur beshumar admion ka abadi faida 
liamire auwal walidain ki farmanbardari par mauquf tha. Par 
afsos ! ki jald yih sari khushi jatf rahi. Admi ki is asli halat 
par gaur karne se do baton ka khiyal lazim ata hai. 1. Khuda ki 
mihrbani par gaur karo. Insan kaisa hairat aur haibat-afza banaya 
gaya hai ! Khuda ne us ke jism ko tarkib de, aur us ke dil ko 
bhi fahm aur firasat se maraur kar, use darraka, aur xihn aur khi- 
3 al ki taqat bakhshi ; ma-siwa is ke Khaliq ki mihrbani is bat 
men zabir hai, ki us ne insan ki ruh par apni akhlaqi sdrat munaq- 
qash kiya, aur sara ilm, jo us ke faraiz ke ikhraj aur khushi ke 
liusiil ke liye munasib tha, us par roshan kiya. Phir, yih mihr- 
bani us tadbir se ashkara hai, jo us ne un ke ihtiyaj rafa karne 
aur un ke khalis khwahishcn ki razjoi ke liye nikali. 2. Adam 
ki begunahi, aur is halat ka, jis men insan ab pare hde hain, 
xnuqabala karne se ham daryaft kar sakte hain, ki hamara nuqsan 
kis qadr bara hai. Ek lanat i pazhmurda zamfn par utri hai, ad- 
raf men zindagi, aur sihat ki kamaliyat na rahi, aur baqa bhi 
gaib ho gai. Par sab se ziyada sakht lanat us ki akhlaqi quwat- 
on par parf. Khuda kf surat jo insan ki khubsurati aur izzat thf, 
raaho ho gai. Fasad aur beintizarai barpa hui ; aur khushi ke 
i waz men wuh gunagun taklif aur ranj men mubtala hua. Afsos ! 
ki taj us ke sar par se gir para, aur bahut umda sona dhima 
par gayi ! 

NAWAN BAB. 

Khuda Kf SHARfAT. 

Us nisbat se, jo zi ruh makhluq apne Khaliq se rakhti hai, ka- 



KHUDA KA Dfx. 365 

mil farmanbardari ka ek farz sadir hota hai. Is Khaliq ka haqq, 
haqq i kamiltarin hai. Aur chunki Khuda apni asl men behadd 
afzal aur jalil hai, pas agar wuh apne zi rdh makhluq se kimil 
mahabbat ka dawa kare, to kuchh aql ke khilaf nahin. Balki 
agar ham apne Khaliq aur Muhafiz ki bhalai aur mihrbani ke 
iwaz men, apni mahabbat aur shukrguzari se koi bihtar chiz de 
saken, to ham par farz hoga ki wuhi use^niyaz karen ; par azbaski 
ham is se bihtar hadya dene ke laiq nahin, wuh ham se yihi chah- 
ta hai. Par jab ham kamil farmanbardari ada kar chuke, to yih 
nasamjha chahiye, ki ham neapna qarz bhar diya ; yih bat muhal 
hai. Jab ham sab kuchh kar chuke, ham ne sirf apna farz ada 
kiya, aur taubhi Khuda ke samhne " nalaiq khadim" hain. In- 
san apni paidaish ke waqt sare ilm i zaruri se mamur tha, aur us 
ki khassiyat us ki shan'at ke, jo us ke lauh i dil par kunda thi, 
muwafiq thi. Par jab insan ne gunah kiya, Khuda ki akhlaqi 
siirat jati rahi ; taubhi us ke faraiz ka jlm, aur us ke ihsan ka 
kuchh kuchh khiyal rah gaya. Par yih bhi jahalat aur gaflat se 
jald aisa tarfk ho gaya, ki thori si bbari baton ko chhorkar koi 
is shariat ko, jo na sirf zahiri chal se nisbat rakhti, par dilon aur 
khiyalon tak pahunchti hai, apne faraiz ka qaniin nahin samajhta. 
Pas zardr hda, ki is akhlaqi qanun ka ek naya zuhur is tarah par 
kiya jawe, jo un logon ke, jin par yih zuhur hua, yane Israelion 
ke, muwafiq tha. Yih izhar Khuda ne khud Koh i Horeb se ga- 
raj aur bijlf, aur tariki aur tufan men, bare khaufnak jalali awaz 
se mushahida kiya : aur wuh das ahkam jin men is qanun i akh- 
laqi ka mufassal bayan milta hai, Khuda ki ungli se do lauh i 
sang par likhe gae, bad us ke ki us ne garajti hui awaz se koh i 
shulazan par se unhen yih sab baten kah sunai'n. Is shara i 
akhlaqi ka khulasa, banisbat insaniyat i manawi, do hukmon men 
mushtamal hai, jinhen hamare Munji ne wajib, aur akhlaqi faraiz 
ka ikhtisar thahraya hai. Pahla yih hai, " Sun, Ai Israel, Yaho- 
wah hamara Khuda ek Yahowah hai, aur tu Yahowah apne Khu- 
da ko apne sare dil, aur apni sari jan, aur apne sare zor se pyar 
kar. Aur dusra, jo is ke muwafiq hai, ki td apne parosi ko apnf 
manind pyar kar. Tauret aur Nabuwat ka yihi khulasa hai." Is 

( 2 ) E e 



366 VAHOWAH SIM KE 

shariat ki batini w4jibat bar zamane aur bar tarab ke admioh ke 
liye g-air-mafruq bain, par us^ke afal i zibiri insan ki balat ke 
mutabiq mutafarriq bain. Tis par bhi insan par bar bal men 
fiirz bai, ki Kbuda ki zabiri tazim aur ibadat karen, aur admion 
s8 rabmat aur munsifi se pesb awen. Sivra in ke babut se faraiz 
aise bain» jo kbud ek ek sbakbs bi se nisbat rakbti bain. Sab 
par yib bat farz bai, ki wajibi wasilon se apni jan o badan ki bih- 
tari dbundbenj aur un kamon se kanara karen jin se un ka nuq- 
sau bo. Cbunanebi is raazmun par bamen yib nasibat milti bai, 
ki " Apne tain nuqsan na pabuncba." Yib faraiz sab par wajib, 
aur nibayat hi zarur bai. Hamara ek bi Badsbab aur ek bi Ha- 
kim bai, pas us ki fai-raanbardari karni bam par ba bar bal farz 
iiai, aur is sabab se ki us ne ap bi farmaya bai, bamen cbabiye ki 
apne parosi fco pyar karen, aur apni bibtari dbdndben. 

Kbuda ki sbariat kamil bai. Wub Kbuda kf akblaqi sifaton 
ki naqsb kablati bai. Yib sbariat sire akblaqi martaba aur bu- 
zurgi ka sab se umda nisbau bai. Insan ki kamil kbusbi ki badd 
])hi yibi bai. Y'lin bam dekbte bain, ki Kbuda ki sbariat ki ka-* 
mil farmanbardari cbabna, na sirf wajib bi bai, aur ki agar is men 
kamti paf jawe, to us ki pakfzagi ki badnami boti bai ; })ar us kf 
raibrbani is bat men bhi zabir bai, ki wub insan se usi qadr ma- 
habbat, aur farmanbardari ebahta bai, jo wub zabir karne ke laiq 
hai ; is liye ki yib wub balat bai, jis par us ki kbalis aur sanjida 
kbusbi mauquf bai. Par agar yib kbiyal karen, ki kisi qadr kam 
niababbat aur farmanbardari bam dikbla aur kar sakte bain, to 
use kahan qaim karna cbabiye? Yib to zabir bai, ki admi jis qadr 
karail mababbat, ya us mababbat se jo wub dikblane ke laiq bai, 
karatar bo, usi qadr wub akblaqi martabe aur buzurgi men bhi 
kamtar bota bai. Aur koi admi mababbat ka koi dusra aisa an- 
daz tbabra nabin sakta, jo usi taur se yaban tak na gbatta jawe, 
jab tak ki kucTib baqi na rabe. 

Khuda ki sbariat ^dil bhi hai, kyunki wuh apne makbluq se usi 
qadr faraiz cbabta bai, jitna ada karne kf us men taqat thi, jab 
ki wub apne Kbaliq ke hath se uikla. Beguuah makhluqon men 



KHUD.i KA Dfs. 367 

yih masal thik papti liai, ki faraiz ka andaz isti^lad ke barabar 
hai. Chunaiichi Kliuda yih naliin chahta ki firishton ki si taqat 
86 use pyar karen aur us ki farinanbardtiri kareii, par ki a}me hi 
sare dil, aur jaii aur zor se pyar karen. Albatta jab aduii ne ap- 
ne qusur se kamil farnianbardari ki istidad kho diy4, to yih ma- 
sal kyunkar us ke haqq men ^hik ho sakti hai ? Par is liye, ki 
4dmi ki khata ke sabab se us ki taqat jati rahi, to is sabab se 
Khuda ki shariat ka dj^w4 kam na hoga. Dil ki kori, aur sakhti, 
aur khilaf marzi karna, jo gunah ka anjam hain, yih sab az khud 
gunah aluda hain, aur in se kisi tarah ka ijizr ho naln'n sakta. 
Haqfqat men yihi baten hamari kharabi ki jar aur kil hain, aur 
khass karke iuhin baton ke sabab se chahiye ki insan raulzira 
thahraya jawe. Gunah ki sakht adaten aur galtian, jo gunah ka 
natija hain, hamen mazdr nahin kar saktin; nahin, to kisi tarah 
ka nuqs kahin uikal hi nahin sakta. Kisi tarah ki akhlaqi tabdil 
Ruh ki mahiyat par tasir kar nahin sakti, us ki istidaden har 
halat men ek san rahti hain. Gunah kisi zati istidad ko nest 
nahin kar sakti. Admi apni zindagi ki har halat men fail i khud 
mukhtar rahta hai. Agar yih hai na beta, to wuh bukdmat i 
akhlaqi ke mahkiim na rah sakta. Pas shari^t ke wajibat pura 
karne ke liye admi men dili istidad maujud hain, jo us ke liye 
kafi hain, agar wuh ^hik tabi'at ki hidayat aur hukuraat men qa- 
naat karen. Agar ham in baton ko wajibi taur se samjhen, to 
wuh mushkii aur ghabrahat dafa ho jaega, jis men admi parke 
kahte hain, ki Khuda ham se wuh kam chahta hai, jis ke karne 
ki ham men taqat nahin. Siwa is faraiz ke, jo hamari akhlaqi 
nisbaton se sadir hoti hain, Khuda aur kamon ko bhi muqarrar 
kar sakta hai, jin men wuh apne makhluq ko ek kam karne ka 
hukm deta, aur ddsre se mana kar sakta hai ; taubhi jab in kam- 
on ka hukm aur us ki mam&naat ham ko mili, to chahiye ki yih 
kam hamare zamir par aise munqabiz howen, jaisa ki aksar baten 
jo aql hamen sikhlati hai, ham par asr karti hain, kyunki l^huda 
ki marzi hi shariat aur forz bhi hai. In donon darjon ke kamoij 
men yih farq hai, ki yih pichhla ham par is liye farz hai, kyunki 
yih Khuda ki zahir kf hui marzi hai, aur chuiiki wuh baten az 



368 YAHOWAH SIM KE 

khud na pakiza na gunah aliida hain, pas Khuda unhen jab ch^- 
he va tabdll ya mansukh kar dale. Par akhlaqi faraiz har halat 
men hamesha gairmutabaddal hain ; un men farq par hi nahfn 
sakta. Yun ham dekhte hain ki akMaqi aur muqarrari ahkam 
men farq hai. Chahiye, ki Khuda is akhlaqi qandn ka manna 
ham par farz thahrawe ; nahin, to wuh adil ho nahin sakt4, par 
ahkam i muqarrari ka manna beshakk ham par wajib hai, jab ki 
hukm mila ; taubhi Shariat-dihinde ko ikhtiyar hai, ki unhen apni 
danish aur khushi ke mutabiq ya badal dale ya mansdkh kar de- 
we. Phir, yih bhi na samjha chahiye, ki in rasiimati y4 muqar- 
rari ahkam, aur akhlaqi se kuehh nisbat nahin, in ke zahiri filon 
men albatta farq hai ; par un ki garax aur natije men kisi tarah ka 
farq mutlaq nahin. Khuda ke ahkam jis kisi qism ke hon, cha- 
hiye ki mahabbat, aur us ka jalal zahir karne kf niyat se, mane 
jawen. Das ahkam us faraiz ka, jo insan ki rozmarra halaton se 
taalluq rakhti hai, mukhtasar tafsilwar bayan hai, aur us ki yih 
garaz nahin hai, ki har tarah ke khass khass faraiz ya har tarah ke 
khiyali gunah ka zikr kare. Aisi shariat jis men har chhoti se 
chhoti baton ka tazkira ho, is qadr mujallid ho jaegi, ki mahz 
befaida thahregi, aur is qadr baton ki ziyadati se hidayat ke iwaz 
men ghabrahat paida hogi. Par yih tadbir, jo Khuda ne pasand 
kiya, ziyadatar danishmandana hai ; yahan akhlaqi faraiz ka qanun 
saf saf marqiim hai, aur is qadr khass khass baten us men mun- 
daraj hain, jin se taqat milti hai, ki daryaft kar lewen, ki kaun 
kaun si baten ek ek qaniin men matliib aur mammin hain. 

Yih thore se qaide das ahkam ki sharh ke liye die gae hain. 

1. Shara ruhani hai, aur na sirf jismani zahiri filon se nisbat 
rakhti, par khiyalon aur khwahishon, aur dili iradon tak pahunch- 
ti hai. Pulds Rum. 7:14 men shariat ke ruhani hone par ga- 
wihi deta hai, " Kyunki ham jante hain ki shara ruhani hai." 
Phir, Rum. 7 : 7 men likha hai, " Kyunki main gunah na janta 
agar shariat na kahti, ki Tu lalach mat kar." Aur yih bat is 
Shariat-dihinde ki khassiyat se bhi sabit ho sakti hai, kyunki wuh 
pakiza hai, aur us ka yih khass haqq hai, ki dil ko janche. Insan 
bhale aur bure kam ko fail ke maqsad aur irade se daryaft karte 



KIIUDA K.i lifN. 30'J 

haiij. Is dunya ke hakim sirffil i zahirf se bazpursi karte, lekin 
Khuda dill insaf karta hai. Is sabab se aksar aisa hota hai, ki 
jis bat ko admi bahut niuazzaz sainajhte, wuhi Khuda ki na2r 
men nafrati hai ; kyunki admi zahiri siirat jjar iiigah karta, par 
Khuda diloij ki dekhnevvala hai. Aur hamire Muuji ne, jab us 
ne shariat ki haqiqi khassiyat ka bayan kiya, is bat ko sabit kiya 
hai; us ne saf kaha ki kina khiin ke, aur shahwati nigah zina kc 
barabar hai. 

2. Jahan ki kisi bat ki babat 84f hukm milta hai, us men us 
ki nafi bhi mushtamal saniajhna lazim hai ; waisahi jahan kisi 
kam ko mana kiya hai, wahan yih bat bhi saraajhna chahiye, ki 
is mamnu chiz men fulani bat matlub hai. Pak Kitabon ke ak- 
sar maqamon men bayan to kamtar hai, par matlab ziyada wasi 
hain. Par is qanun ke istimal men bari hoshyari aur takid zariir 
hai, ta na ho ki ham is shariat ko mom ki si surat samjhen, ki 
jidhar chahen jhuka len — ki us ko aisa bemani aur bilataaiyun 
thahra lewen, ki bar ek shakhs use apne matlab ke muwafiq sa- 
majh lewe. Hamen chahiye ki is Shariat dihinde ki raarzi ko 
bari hoshyari aur ihtiyat se daryaft karen, aur us ke upar ke 
mazmun ko khiib gaur karen, aur dekhen ki kis halat men ye 
Imkm die gae. Is bat men to kuchh shakk nahi'n, ki jab kisi 
achchhe kam karne ka hukm mila, to ham us liukm ko achehhi 
tarah se man nahin sakte, jab tak ki us burai se parhez na karen, 
]0 us ke zidd men hai. Aur isi tarah se jab liamen kisi guuah 
ki mamanaat mili, to ham kis tarah farmanbardar ho sakte hain, 
agar us khubi ka pichha na karen, jo is ke baraks hai ? Bhala, 
jab hkha hai ki, " Tu khun mat kar," to us se yih saf isbara mil- 
ta hai, ki hamen sirf yahi nahin chahiye, ki apue parosi ko nuq- 
san pahunchane se kanara karen, par ki hatta-1-maqdur us ki 
bihtarf chahen. Aur chori karne ki mamanaat men yih ishara 
milta hai, ki ham apne ])arosi ke asbab aur amwal ki barhti chah- 
ne ki hatta-1-wusa khwahish rakhen. Phir, is hukm men, ki apne 
walidain ki izzat kar, yih bat mushtamal hai, ki ham na un kf 
beizzati karen, na un ka nuqsau chahen ; aur kaun hai jo is bat ko 
na manega ? 



370 YAHOWAH SIM KE 

3. Yih bill samajhna chahiye, ki ikhtisar ke live, samiiche ke 
iwaz men sirf ek hi liissa darj hai, ki yih sirf namuna hai, jin se 
malum howe ki fulana fulana faraiz aur fulina fulana guuah is 
qism men shamil hai ; aur gunah ki raamauaat men aisi" aisi ba- 
ten shamil hain, jo us se ragbat rakhti, ya dil ko us kam ki tavaf 
mail karti hain. Chunanchi jab kaha hai ki, '*' Tii zina na kar,' ' 
to us men laundebazi, narawa byah, haramkari, aur sare behiida 
fil, aur bemauqa khiyal o tasauvvar, aur khwahishen jo is kam ki 
taraf jhukati hain, yih sab ki sab is hukm men mana hain. 

4. Hukm men wuh gunah, aur sara gunah jo us qism men mush- 
tamal ho, shamil hai. Chunanehi chori ke mana karne men 
lalach bhf, jo chori ka sabab hai, mana hai. Khiin ki mamanaat 
men, gusse ko dil men palna bhi mana hai. Chori men bar 
tarah ki dagabazi aur beinsafi bhi shamil hai. " Khuda ka nam 
befaida lene" ke gunah men, Khuda ki nisbat sari behudagoi, 
aur beizzati, jaisa us ke Kalam se thattha karna aur use halka 
samajhna, aur Khuda ki ibadat aur us ke ghar ke dastiiron ko 
liansi men urana bhf, mana hai. Phir, jab larkon ko hukm hai, 
ki apne walidain se fulana fulana nisbat rakhen, to mutabiq us 
ke un ke walidain par bhi farz hai, ki larkon se ham-nisbat ho- 
wen. Ek darje ke nisbati faraiz ka zikr isi waste hua hai, ki wuh 
aur nisbati faraiz ka namuna howen. Is liye panchwen hukm 
men, hakim aur raiyat, aqa aur khadim, pasban aur galla ya 
kalisya, aur zauj aur zauja, aur aur sari nisbaton ka shamil karna, 
narawa nahin. 

5. Ahkam i isbati hamesha farzi hain, par har waqt un ka 
baja lana matlub nahin ; par ahkam i nafi na sirf hamesha farzi, 
par un i)ar araal karna bhi har waqt lazim hai. Yih qanuu 
agarchi sach hai, taubhi is se bahut thora faida hai, kyunki har 
t k fahmida shakhs par yih bat roshan hai. Chunanchi dUvS farz 
i daimi hai, taubhi har waqt us men mashgul rahna zarur nahin ; 
li'kin ahkam i naff, yane, Khuda ka nam befaida lene ki mama- 
naat ka khiyal, hamesha gaur talab hai. 

Is shara i akhlaqi ko safai se samajhne ke liye, us farmanbar- 



KHUDA KA dTn, 3/1 

dar,' ki khassiyat par, jo shariat ham se cliahti liai, gaur farma- 
weijge. 1. Shariat samiichi insaniyat, yane, dil aur us ki istidad- 
on, aur us ke azaon se, mutaaUiq hai. :l. Wuh chauguni kama- 
liat ka dawa karti hai ; yaue, chahiye ki wuh dili ho ; ki wuh 
samuchi ho ; ki wuh na sirf dil se, ])ar sire dil sc ho ; aur ki 
wuh daimi ho. 

Ck Farmanbardari kf auwal, aur intiha, khahs niahabbat, aur 
beriya imau hai. Is \-Ah mahabbat men bar ck nek khwahisb, 
aur pak mansiiba aur irada sliamil haiji. Jab niahabbat is taralj 
par ho, to " shariat ki takmil" hai. "NVe do khass ahkam, jin 
men aur sab baten shamil hain, yihf liain, ki Khuda aur apne 
])aiosi ko pyar karen. Is sabab se, ki sari shariat aur nabuwat 
ka yihi khulasa hai, to sare zardri faraiz jo us men shamil hain, 
yihi hain, ki ham Kliuda se pakiza mahabbat rakhen, aur ajjue 
sathi bhaion se wajibi taur se pesh awen, aur ajmi nisbat aur 
muuqa ke mutabiq un ki bhalai chahen, aur un se neki karen, 
'* kyunki mahabbat badgumani nahi'n kartij" 1 Kar. 13: 5. 

Das hukmon se daryaft hota hai ki Khuda ham se kya kyi 
ohahta hai^ aur kaun kaun si baten raana karta hai. 

1 Pallia hukm rih hai : Mere huzur tere liye dusra 
Kliuda na howe. 

Pahle hukm men Khuda ham se yih chahta hai, ki ham us ko 
apna ^^huda, aur akela sachcha Khuda janen, aur iqrar karen ; 
aur use aisa samajhke us ki parastish aur us ka ijlal karen; us 
ki tazim aur takrira karen, us se mahabbat zahir karen ; us par 
bharosa rakhen ; us men shad aur khush, aur us ke liye sargarm 
howen ; us ki tarif aur shukrguzari karen, aur sari insaniyat se 
us ke farmanbardar aur mutia howen ; bar kamon men use khush 
karne ke liye hoshyari karen, aur un baton se gamzada howen, 
jin se wuh naraz hota hai ; aur ki us ke satb farotauf se chaleu. 
Aur pahle hukm ye baten mana karta hai ; yane, ki us se raunkir 
na howen, aur na ek se ziyada Khuda ki baudagi karen, na sach- 
che Khuda ke sath, na us ke iwaz men kisi diisre ki parastish 



3/2 YAHOWAH SIM KE 

karen, aur na unhen Khnda, na apna Khuda qarar tlewen ; ki 
ham us ka haqq atla karne se gafil na howen, aur na un kinion 
ko tark karen ; ki us ki babat nalaiq aur shararat-amez khiyal na 
rakhen ; behuda, aur Khuda ke nafrat rakhnewale na banen ; 
ki apna dil aur khiyal Khuda se hatake, diisri chi'zon par azhathl 
na lagawen : aur na fasid, aur andhi, aur ahraaqana sargarmi 
dikhlawen ; na shirgarm howen, aur na Khuda ki baton men 
murda-dili zahir kareii; na Khuda se alag, aur na us se bargash- 
ta howen : aur na firishton, walioij, aur na kisi makhldq se dua 
mangen, na un ki parastish karen ; ki Shaitau se kuchh kisi 
tarah ka kam na rakhen, aur na us ki salah ke shinawa howen ; 
na admion ko apne iman aur zarair par mukhtari bakhshen ; 
aur Khuda aur us ke ahkam ko halka na samjhen, aur na us ki 
tahqfr kareii ; na us ki Ruh ka muqabala, aur na use azurda 
khatir karen. 

2. Dusra hukm yih hai : Tii apne liye koi miirat, 
ya kisi chiz ki surat, jo upar asman par, ya niche za- 
min par, ya pani men zamin ke niche hai, mat bana : 
tii un ke age mat jhuk, aur na un ki ibadat kar ; 
kyunki main Yahowah tera Khuda ^aiyiir Khuda hun, 
aur bap dadon ki badkarian un ki aulad par, jo mujh 
se adawat rakhte hain, tisri aur chauthi pusht tak 
pahunchata hun; par hazaron par, jo mujhe piyar 
karte, aur mere hukmon ko hifz karte hain, mihrbani 
karta hun. 

Dusre hukra men Khuda ham se yih chalita hai, ki ham sari 
dini ibadat aur rasm ko, jo us ne apne Kalara men muqarrar ki)a 
hai, qabul karke raanen, aur us ki piiri aur kamil hifazat karen ; 
khass karke Masih ke nam par dija mangna aur us ki shukrguza- 
ri karna; Khuda ka Kalam parhna aur sunna, aur us ki basharat 
dena: kalisya ke ahdon men sharik bona; us ki hukuraat aur 
tarbiyat ko qabiil karna : roza rakhna, sari jhnthi ibadat ko na- 
pasand karca, us se nafrat rakhna, aur us ko rokaaj aur ki haif 



KlITDA K \ DfN. ^^73 

t'k apne apne uhde ke mutabiq butparasti aur us ke sare nishan- 
f)n ko dur kare. Aur yih baton mana karti bai, ki bam siwa us 
ibadat ke, jo us ne apne Kalaui men muqarrar ki bai, kisi ddsre 
ka na khiyal karen, na us ki babat masbwarat karen, na us ki 
liukm dewen, na ap istimal men lawen, na us se kisf tarab se 
razi ya kbusb bon ; na Kbuda ki, na tinon Aqnum, na un men se 
ek ek ki alag alag, na khiyal men, na zahiran kisi makbldq ki 
surat aur sbabahat men, shakl banawen ; na un ki, na Kbuda ki 
us ke wasile parastish karen ; na jabalat-araez mansuba bandben, 
jin se Kbuda ki ibadat men fasad barpa howe ; na us men kucbh 
milawen, na kuclih nikalen ; aur n a us ki ibadat se gafil raben. 
Is takid ki wajh yih hai, ki wuh apni ibadat ke bye bari sargarmi 
rakbta hai ; aur sari jhiithi ibadat ka, jo ruhani zinakari kablatf 
hai, badla lega ; ki vvub in bukmon ke shikast karnewalon ko 
apne nafrat karnewale samajhta hai, aur kai pushton tak un par 
saza ki dhamki snnata bai ; par apne piyar karnewalon, aur apne 
Imkmon ke bifz karnewalon ko aziz rakbta, aur kai pushton tak 
nn par rahim hone ka wada deta hai. 

3. Tisra hukm yih hai : Tu Yahowah apne Khuda 
ka nam befaida mat le ; kyunki jo us ka nam befaida 
leta hai, Yahowah use begunah na thaharawega. 

Tisre hukm men Kbuda liam se yih ohahta hai, ki us ke xiiim 
aur zat o sifat, aur bukmon, us ke Kalam, us ke ubiid, dija, qas- 
amon, us ke kamon, aur un sab baton ko, jin se wuh ap ko hara 
par zahir karta hai, taziraan aur adab ke sath istimal men lawen, 
khwah khiyal men ho, kb\>ah gaur karne, khwah parhne aur 
likhne men ; is pakiza iqrar aur jawabdih guftagu ke sath, taki 
us ka jalal, aur apni aur auroij ki bhalai zahir ho. Aur in baton 
ki mamanaat karta hai, yane, us ka nam us ki khwahish ke ^hi- 
W na lena, aur jabilat aur behikiagi, bdzzati, aur beadabi, aur 
batil I'man se us ki tabqir na karni; aur us ke nam aur zat o si- 
fat, aur us ke rasiimat aur kamon ka, shartirat ya aur kisi tarah 
se zikr na karna ; yane, kufr bakne, jbutbi qasam kbane, gnnaii- 
iluda lanat aur qasam se ; najaiz qasamon aur niyazon ka manna.. 



3/4 YAHOWAH SIM KE 

aur wuh jo jaiz hain unhen tal dena, kurkurani aur jhagarna ; 
Khuda ke Kalam ko beja istjmal men Una, ya us par beadabi se 
thattha marna ; us ki babat befaida sawal karna, ya jhiithi talim 
qaim karna ; Khuda ki sachchai, us ke fazl aur tadbiron ki kisi 
tarah se badkhoi aur hiqarat, ya us ki mukhalafat karna, ya use 
dushnam dena; makr se ya narast basil se mazhab ko qabul kar- 
na, ya us se sharminda bona. Wajb is ki yib hai, is liye ki wub 
Khudawand aur hamara Khuda hai, chahiye ki ham us ka nam 
beadabi se na lewen, na us ki malamat karen ; khass karke is liye 
ki is hukm ke na mannevvale bari na honge, aur bar chand wuh 
admion ki nazr men beaib aur begunah dikhlai dewen, taubhi 
Khuda unhen apni sadiqana munsifi se bachne na dega. 

4. Chautha hukm yih hai : Tu Sabt ka din pak 
rakhne ke liye, yad kar: chha din tak tu mihnat kar« 
ke apne sare kam kaj kar ; lekin satwan din Yahowah 
tere Khuda ka sabt hai j us men kuchh kam na kar, 
na tii, na tera beta, na teri beti, na tera gulam, na 
teri laundi, na ten mawashi, aur na musafir, jo tere 
phatakon ke andar ho : kyunki Yahowah ne chha din 
men asmiin aur zamin, darya aur sab kuchh, jo un 
inen hai, banaya, aur satwen din aram kiya : is liye 
Yahowah ne sabt ke din ko barakat diy aur use mu- 
qaddas thaharaya. 

Is hukm men Khuda yih chdhta hai, ki ham us din ko, jo us 
ne apne Kalam men muqarrar kiyd hai, khass karke sat din men 
se ek din ko, muqaddas janke hifz karen. Yih din ibtida i ^lani 
se Masih ke ji uthne tak hafte ka sitwan din tha ; bad us ke haf- 
te ka pahlA din muqarrar hiia, aur yih intiha i alam tak qaim ra- 
hega ; yihi Masihi Sabt, aur Injil men Khuddwand ki din kahla- 
t4 bai. Sabt ki hifazat yuij karni chahiye, ki ham us din pak 
atam kareij, na sitf un hi kamon se jo bar waqt pur gunah haiij, 
balki un sare dunyft**v'C sbuglon aur farhaton se, jo aur din rawa 
b-ORi €ur us taraara w*qt ko jamaat ke sath, ya gharane ki iba- 



KHUDA KA Df.N. 3^0 

dat men katne se khushi hasil kareij, siwa uu kc ki 2ardrat aur 
rahmat ke kamon men kharcb ho. Aur is liye chabiye ki bam 
apne dilon ko taiyar karen, aur apne kam is peshbini aur hosbi- 
yari se tamam karen, taki us din ke kanion ke liye azad, aur laiq 
tbabren. Is bukni men yih baten mana bain, ki ham un faraiz 
ko, jo Khuda ham se chabta hai, tark na karen, aur na un se be- 
parwa ya gafil howen, aur na unben is tarah istimal men lawen, 
ki kuchb faida basil na bo, aur na un se tbak jawen ; aur na us 
din ki susti aur gunahaldda kam karne se, beizzati karen, aur na 
apne dunyavvi sbuglon aur farbaton ki babat bezaruri kam aur 
baten aur kbiyal karen. Wajh is ki yih bai, ki Khuda ue sat din 
men se cbha din hamare karobar ke bye bamen inayat kie, aur 
sirf ek hi apne waste makhsiis kiya : phir, us ne ap hi namdna 
dikblaya bai, aur us din ko barakat di, na sirf is tarah par ki use 
apni ibadat ke Uye muqaddas thaharawe, par ki agar ham use mu- 
qaddas janen, to wuh hamari barakat ka bais thahare. 

5. Panchwan hukm yih hai : Tii apne ma bap ko 
izzat de; taki ten umr us zamm par, jo Yahowah tera 
^huda tujhe deta bai, daraz bo. 

Is hukm men Khuda bam se yih chahta hai, ki ham na sirf 
apne ma bap ki izzat karen, par un ki bhi jo ijmr aur rutbe men 
bare bain ; khass karke un ki jinhen Khuda ne sahib i ikhtiyar 
kiya, khwab khaudan men bon, khvvah kalisya, kbwah awamun- 
nas men. Aur yih baten mana karta hai, ki ham bar ek ke rut- 
be aur nisbat ke muwafiq us ki izzat aur baqq se gafil na rahen, 
aur na kuchb un ke kbilaf karen. Wajh is ki yih bai, ki jo is 
hukm ki mubafazat karte bain, Khuda ne saf wada diya hai, ki 
wuh unben umr ki darazi aur iqbalmaudi se ser kaiega, jaban tak 
ki us ke jalal aur un ke faide ke liye bo. 

6. Cbbatba hukm yih hai : Tu khun mat kar. 

Is men Khuda ham se yih chahta hai, ki ham apne aur ddsron 
ki jan bachane ke liye barf hoshyari aur wajibi koshish karen, 
aur aise sare khiyalon aur iradon ko tark karen ; apne gusse ko 
dabawen, aur aise sare sababon, azmaishon aur kamon se, jis se 



3/5 YAHOWAH SIM KE 

kisi kf jan muft 7ava jawe, alag howeii. Aur apni aur auron ki 
jau lena mana karta hai ; siwa us ke ki adalat, aur haqqdar laraf, 
aur rardri hifazat men lazim ho ; aur ki jan bachane ke wajibi 
aur zarurf wasilon se na gafil hoij, na us se kanara karen ; ki gus- 
sa, aur nafrat, aur dah, aur badla lene ki khwahish na rakhen, na 
zulm, fasad, danga, aur mar pi't karen ; aur aise sare kamon se, 
jis se kisi ki jan halak ho, parbez karen. 

7. Satwan hukm yih hai : Tii zina mat kar. 

Is hukm ke wajibat yih haip, ki ham apne badan aur jan, aur 
mahabbat, aur bat aur chal men pakiza banen ; ki apni nigah aur 
sare hawason ki khabardari karen, aur pak-daraan logon se ham- 
suhbat howen, aur napaki karne aur un azmaishon ka mauqa tal 
dewen aur tark karen. Aur zina, haramkari, aur apne kisi aqra- 
ba ke sath najis bona, laundebazi, aur behiida shahwaten manji 
hain ; shamil hai is ke sara napak tasauwar aur khiyal, irade, aur 
mahabbat, sari puchh aur fasid dosti, ya aisi baten sunna ; shah- 
wati nigah ; napak daman suhbat vvagaira bhi mana hai. 

8. Athwan hukm yih hai : Tii chori mat kar. 

Is hukm men Khuda ham se yih chahta hai, ki ham admion ke 
darmiyan apne karobar aur ahd o paiman men sachehai, amanat- 
dari aur munsifi dikhlawen ; aur ki agar narawa taur se koi chiz 
"hasil karen, to us shakhs ko, jis se paya ho, pher den ; aur ki 
apni taqat, aur auron ki zariirat ke muwafiq azadi se len den 
karen, aur sare haqq aur munasib taur se apne parosi ke mal as- 
bab aur daulat ki hifazat aur taraqqi chahen, aur us ke sath apni 
bhi. Aur chori, dakaiti, rahzani, aur churai hui chiz ka lena ; 
dagabazi se len den karna, jhuthe taul aur nap rakhna, zamin ki 
hadd hatana ; beimani, zulm aur zabardasti karna, sud aur rish- 
wat lena ; aur apne parosi ki koi chiz narawa taur se lena, ya us 
ko us se mahrnm karna, aur yun ap ko daulatmand banana ; la- 
lach karna ; dusron ki iqbalmandi par rashk karna wagaira mana 
hai. 

9. Nawan hukm yih hai : Tu apne parosi par jhuthi 
gawahi mat de. 



XHUDA KA Ois. ^Sfl 

Is men Kfauda ham se yih chahta hai, ki ham idmfon ke dar- 
miyan sachchai phailawen, aur use mahfdi rakhen ; aur apne pa , 
rosi ki aur apni nek nami chaheij ; sachchaf ki pushti karen ; aur 
dil o jan, aur azadi aur safai se, insaf aur adalat ke, aur sare mu- 
qaddamon men sirf sach hi bolen ; apne parosi ki izzat karen ; 
use piyar karen, us ki nek nami ki khwahish rakhen, aur us se 
khushi hasil karen, wa^aira. Aur in baton ki mamanaat milti 
hai ; yane, ki ham na sachchai, na apnf, na apne parosion ki nek 
nami ko nuqsan pabunchawen, khass karke insaf ki jagah men ; 
na jhuthi gawahi den, na dilawen ; aur na jan bujhke burai ki 
pushti karen, na sachchai ka muqabala karen na use dabawen ; na 
burai ko bhalai, na bhalaf ko burai kahen, na sharir ko sadiqon 
ke kam ke mutabiq, na sadiq ko shariron ka sa ajr den, na jalsazi 
karen, na khamosh hokar sachchai ko chhipawen, wagaira. 

10. Daswan hukm yih hai: Tii apne parosi ke ghar 
ka lalach mat kar ; tu apne parosi ki jorii, aur us ke 
gulara, aur us ki laundi, aur us ke bail, aur us ke ga- 
dhe, aur kisi chiz ki, jo tere parosi ki hai, lalach mat 
i:ar. 

Daswen hukm men Khuda yih chahta hai, ki ham apni halat 
se puri qanaat kareii, aur apne parosi ki, aur us ke rail asbab ki 
puri khairkhwahi chahen. Aur apne hai se na-asiida bona, aur 
apne parosi ki bhalai par rashk khana aur gamgin bona, aur is 
.tarah ki sari harkaten aur kashishen mana karta hai. 



DASWAN BAB. 

InSAN Ki BARGASHTACf k1 BAyAn. 

Ham nahfn kah sakte, ki hamare auwal walidain kab tak 
begunah rahe, aur is ki babat atkal karna bhi befaida hai ; 
par guman galib hai, ki yih waqt bahut hi kotah tha. Khu- 
da k.i Dushman to maujdd tha. Ek Malayak i bargashta, jis 
ne apne sith ek dal bagi firishton ki khapf kiya tha, apne 
.maskan i samawi se ma is garoh ke randah gava, aur ek 

(2 ) F f 



3/8 YAHOWAH 81M KE 

muddat tak us ne ijazat paf, ki khilqat ki sair kare. Shaitin 
ue, jo is guroh ka shah hai, insan ki khushi par rashk khakar, 
yih qasd kiya, ki use wargalake :^hd-shikanj karwae, aur use 
apni manind past aur zalil kare. Chuninchi wuh raauqa 
dhundhta tha, aur yih daryaft karke, ki aurat " zuruf i kainzor" 
hai, us ne irada kiya, ki pahle usi par hamla kare. Malum hota 
hai, ki wuh us darakht i maranu ka phal taafjub se dekh 
ruhi thi, jab us bare Dushman ne samp ki surat men ho, " aurat 
se kaha, kya sach hai ki Khuda ne kaha hai, ki turn bag ke bar 
ek darakht se na khana ? Aurat ne samp se kaha, Ham bag ke 
darakhton ka phal khate haiij : Magar us darakht ke phal ko, 
jo bag ke bicho bi'eh hai, Khuda ne kaha hai, ki turn us se na 
khana aur na chhuna, aisa na ho ki mar jao. Tab samp ne aurat 
se kaha, ki tum na maroge. Balki Khuda janta hai, ki jis din 
us se khaoge, tumbari ankheu khul jaengf, aur tum Khuda ki 
manind nek o bad k:e jannewale hoge. Aur jab aurat ne dekha, 
ki wuh darakht khane meij achchha, aur dekhne men khush- 
numa aur aql bakhshne men khdb hai: to u-s ke phal men se 
liya aur kha^a, aur apne khasam ko bhi diva, aur us ne khaya," 
Paid. 3 : 1 — fi. Khuda ka hukm i muqairari tut gaya, zindagi 
ka ahd shikast hua, aur wuh na sirf apne hi lipar, par aj-ni sari 
nasi par bhi maut ki lanat lava, llmi dalilon se yih bat hall 
karna mushkil hai, ki kyunkar ek kamil, pakiza makhliiq gimah 
aluda ho sakta hai, tau-bhi is ka samajhna kuchh mushTcil nahin. 
Insan is tarah par banaya gaya ha', ki kai ek batoii ka khiyal ek 
111 sath kar sakta hai ; aur us ki tabiat men bahut si naf^ani 
khwahishen aur lazzaten maujtid bain. To kuchh taajjub nahin 
ki wuh chizen, jo in khwahishon k-e mutabiq bain, ek muddat tak 
dil par yahan tak tasir kareij, ki ali aur umda-khiyal un ke samh- 
ne dab jawen ; aur gaflat ke alam men yih mailan i kamtarin 
pak daman admion par bhi aisi galib i sakti bain, ki aise kam 
kareij, jin ka karna Khuda ne mana kiya hai ; khass karke jab 
ki jhuthai se wuh us kam ke khatre ka inkar karte, aur yih 
bharosa rakhte hain, ki is ka anjara nek hoga. Yih sahih nahin 
kah saktc, ki Adam ne bhi usi niyat se khaya ya nahin, jis se 



KHLDA KA DiS-. S79 

Hawi ne khaya tha. Bahutere saniajlite hain, ki apni jora ki 
mahabbat ke bais se, us ne yih qasil kiya, ki U8 ke sath hftlak 
howe, naki us se ta abad jiida liowe. Khair, jo kuchh us ki g-araz 
rahi ho, itua to malum hai, ki us ne jun-biijhke azadi se Khuda 
ke hukm ko toi-a, aur yiin dunya ko tabali kiya. Is muhhk na- 
farmanbardaii ka nutija yih tha, ki un meii sazawan', sbarm aur 
khauf ke nae nae khiyal |)aida hue, jis ke bais se unhoij ne apne 
tain anjir ke patton se dharapa, aur bag ke gliane darakhtoij men 
•chhipaya, aur jab un ke Khahq ne yih bat i)uchha, unhon ne 
•apne taiu maziir rakhne ki khwahish zahir kiya, aur bar ek ek 
dusre par aib lagane lage. Wuh ab b% se kharij hue, aur cham- 
akti hiii karabim darwaze par rakhe gae, ki wuh us men dakhil 
na hon. Zamin us vvaqt se un ke sabab se lanati hiii, aur kante 
aur lintkatare ugane lagi, taki ydn admi apne muuh ke pasine 
se roti khawe. Maut ka hukm bhi sunaya gaya, *' lu khak hai, 
aur khak men phir jaega." Pliir, shayad koi puchhega, ki ig 
dhamki ka mazmiin, yane, " jis din tu us se khaega, td sach much 
mar jaega," kyuijkar puri hui', chuuki Adam nau sau baras se 
ziyada zamin par jita raha, ? " Khuda sachcha rahe, lekiu bar ek 
iusan jhutha." Yih dhamki usi (Un puri hone lagl, kyunki jyuu hi 
Ailain ne us mamnu darakht ka phal khaya, wuh fani ho gaya, 
maut ne apna kam karna shuru kiya. Phir, maut men, jis ki 
dhamki is saza men hai, bar tarah ki bad! shamil hai. Us ki 
khass garaz jismani maut na tiii ; lekin ruhani maut, jo Khuda 
ki niiharbani aur surat ko khona hai. Yih baten agar mudawa- 
mat basil karen, abadi maut ko paida karti bain. Jis din insan 
gunah men para usi din yih bat shurii hui. Agarchi bad bargash- 
tagi ke bhi insan ki jismanf aur ruhani donon istidaden qaim 
rahiij, taubhi us se sari akiilaqi khiibf, jo us ki khiibsurati aur 
shaukat thi, jati rahi. Wuh shariut se, aur gunahon o khataon 
men mar gaya ; aur pakiza hone ke iwaz men, bilkuU fasid ho 
gaya, yane, sari haqfqi pakizagi se mahrum ; lekin behadd shara- 
rat karue ke laiq hua. 

Adam ki nasi ne usi men gunah kiya, aur us ke sath us ki 
pahli khata meij mubtila hiie." In baton se sabit Imi, ki wuli 



.:380 YAHOWAH SIM KE 

sab fanl ho gae, aur un sari jismani buraion ke lahiq hue, jo 
Adam par pari thi. Wuh sab firdaus se raahram bain, aur un- 
hen jabran un ke munh ke pasine se zamin jotna parta hai, jo 
ab talak lanat ke tale ahen khinehti^ aur ana) aur mewa i faida- 
bakhsh ke iwaz men nabat i muzir ugati hai. Auraten bar kahin 
mutabiq us dhamki ke, ki Hawa ko di gai thi, eksau dard i zih 
men taklif-yafta hain. Ma-siwa is ke, admi is dunya men paki- 
zagi, yane, ash' sadaqat, se mahrutn ate hain, jis men Adam khalq 
bu4 tha. Asl se sab gazab ke farzand hain, sare admi larakpan 
hi se bahak jate hain. " Koi ek bhi neki karnewala nahin hai. 
Un ki ankhon ke samhne Khuda ka dar nahfn, aur salamati ki 
rah we nahin jante." Yih kharabi butparast awamunnas hi par 
maiiquf nahin, lekin Yahudion se bhf, jo ahdan Khuda ke log 
the, taalluq rakhti hai. *' Sab ne gunah kiya, aur Khuda ke jal- 
al ko na pahunche." Daiid farmata hai, ki yih kharabi usi najis 
chashme se hai, chunanchi likha hai : " Dekh, main ne burai 
men surat pakri, aur gunah ke sath meri ma ne mujhe pet men 
liya," Zabur, 15 : 5. Pak Kitab ke aksar maqamon se malum 
hota hai, ki maut Adam hi ke gunah ka natija hai. " Ki jaisa 
Adam ke sabab se sare marte hain, waisahi Masih ke sabab se 
sare jilae jaenge," I Kar. ^5: 22. "Jis tarah ki ^k insan ke 
sabab se gunah ne, aur gunah ke sabab se marg ne dunya men 
dakbl paya, to usi tarah maut ne sare admion par, is sabab se 
ki sab ne gunah kiya, tasallut paya," Rum. 6 : 12. " Ek insan 
ki nafarmanbardari se bahutere gunahgar hue," Rum. 5 : 19. 
Ek hi khata ke sabab maut ne ek hi ke wasile se tasallut paya," 
a. 17 — : aur a 16, *• Ek insan ke gunah se we bahutere mar gae." 
"Ek khata se sab admion par halakat ka hukm hua," a. 18, 
Hamare tajribe is ki sihhat par gawahi dete hain. Sare admi 
marte hain. Is sabab se ki yih bat Adam ke gunah se ham ko 
mahsub hai, sabit hai, ki maut un par bhi tasallut karti hai, 
" jinhon ne Adam ki nafarmanl ki manind gunah na kiya," Rdm. 
5 : 14, yane, bachchon par, jinhon ne Khuda ki shariat ko ap 
haqiqatan udul nahin kiya. Hamen aise aise sawal karna lazim 
nahin, ki Khuda ne Adam ko us ki nasi ka sardar, aur us ki far- 



KHUDA KA DfN. 381 

noaubardari par un ki najat muquf rakbne men wAjibi kiyii ya 
nahhj. Khuda ke sare kam wajib aur (Unishmaiulann haiy ; aur 
agarchi ham is bat ko samajh na saken, to hainarf jahalat aur 
kham khiyali sdbit hoti hai. 

Ba^on ne is rauqaddame ko hatane ka ydn kbiyal kiya hai ; 
kahte liain, ki Adam ka gunah us ki aulad ko malisiib nahin hai 
aur larke sirf us kharab tabiat ke liye saza pate hain, jo unboQ 
ne Adam se pai. Par yih fasid tabiat unhen kahan sc mill ? Kya 
yih us lanat ka khass hissa nahin hai ? Hamen na chahiye ki 
Qadir i Mutlaq ke intizam men hujjat lawen, aur na befaida 
pursish o istifham karen ; par is ke iwaz men apnf fasid tabiat 
par matam karen, aur bajidd hokar yih istifsar karen. ki Kaun si 
ilaj Khuda ne apne fazl se hamari bahali ke liye taiyar ki hai ? 
Is men to kuehh shakk baqi nabin, ki ham mufsid aur musibat- 
zada halat men hain, aur ki agar us se chhutkara na pawen, to 
abad tak zalil aur musibatzada rahenge. Par is se yih matlab 
nahin hai, ki admi hadd darje tak sharir hain ; na yih, ki sare 
admi eksan gunahgar hain ; par yih, ki admi asl se haqiqi jiaki- 
zagi se mahnira aur Khuda ke dushman hain, aur na us ki shari- 
at ke mahkum rahe hain, na rah sakte hain. Pas bilashubha 
m^lum hai, ki admi gunahgar, musibatzada, aur lachari ki halat 
men para hai. 



GYARAHWAN BAB. 

AhD I FAZL KB BAYAN MEJJ. 

4hd X fazl, najat ki wuh tadbir hai, jo Khuda ne apne barguzidon 
ki najat ke liye Pak Nawishton men zahir ki hai. Insan ki bar- 
gashtag) koi aisi amr i nagahani na thi, jis se Khuda i hamadan 
mutaajjib hna ; na us se us irade men, jo us ne azal se bandha, 
kuehh khalal waqi ho sakta tha. " Khuda ko us ke sab kam 
agaz i afrinish se malum hain," Aamal, 15: 18. Agarchi Khuda 
gunah ka bani nahin, aur badi par hamesha karahiyat se nigah 
karta hai ; taubhi is sabab se ki us ne insan ko a2ad aur jauab- 
dih banaya, aur us ko taqat bhi bakhshi thi, ki wuh us shari^t 



382 YAHOWAH SIM KE 

ka tabi rahe, use pasand aya ki use usi ki raarzi aur azadi par 
chhor dewe, aur ap un ki farmanbardari aur bargashtagi se kuchh 
kam na rakhe. Aur agarchi wuh janta tha, ki insan gunah aur 
tabahi men mubtala hoga, taubhi us ue yih irada kiya, ki use na 
roke ; kyunki wuh janta tha ki is taur se us ki sifaten, kbass karke 
us ki adalat aur rahmat ziyada safai se zahir hongi. 

Ahd i fazl ke wajibi samajhne ke liye nihayat munasib hai, ki 
is bat ko sach janen, ki ahd i amal ke vvasile jo ilzam admi par 
laga, so wajib tha, aur ki Hakim-ul-alam par farz na tha, ki bar- 
gashta insan ki bahali ke liye koi tadbir nikale ; kyunki agar 
munasib na hota ki insan us lanat ke tale rahe, jo wuh apne upar 
laya tha, to ahd ya shara, jis ke taht men wuh tha, sadiqana na 
hota; aur agar wajib na hota, ki insan usi tabah-halat men chho- 
ra jawe, to un ki najat men fazl nahin, par adalat nazar ati. 
Aksar muminfn is bat par muttafiq-ul-rae nahin, ki agar shariat 
apna pura kam karti, to insan kis tarah ki aur kis qadr saza ka 
mustaujib hota ; par albatta ek hi rae un ki saza ki tasdiq ke liye 
muwafiqon men ba kar a sakti hai. Khuda par farz na tha, ki 
Makhlasi-dihinda un ke liye muhaiya kare, par us ne apni niri 
fazl aur rahmat se aisa kiya. Khuda ki raahabbat i lasani aur 
la mudrik ne ahd i fazl ki bina dali. Insan ki najat muhaiya 
karne men, jis par shara aur insaf ki rii se maut ka hukm charh 
gay a tha, aisi aisi mushkilat dar pesh thin, ki un ka tai karna 
nihayat mushkil tha. Balki yih bhi kah sakte hain, ki agar 
Khuda mahfil i afwaj i samawi men yih bat pesh lata, ki kyunkar 
Khuda adil, aur gunahgar ko bhi rast thahra sakta hai ? to un 
ki aql bhi is ke hall men hairan hoti, aur kabhi aisi jawab na de 
sakte jis se taskin hasil ho. Is men to kuchh shakk hai nahin, 
ki Khuda apne makhluqon se adalat ke khilaf pesh nahin ane 
ka ; aur adalat bhi yihi chahti hai, ki gunahgar apni bad-fili ka 
mukafat pawe. Bhali, aisi halat men munatiqon ke liye kaun si 
ja i ummed hai ? Aur na sirf Khuda ki adalat hi us ki mukhala- 
fat men thi, par us ki sachchai bhi is ke barkhilaf thi. Khuda 
maut ki saza ki dharaki suna chuka tha, pas zarur tha ki wuh 
apui dhamki aur wadon men sadiq-ul-qaul rahe. Chunanchi is 



KHUDA KA Dfx. 383 

ke mutabiq, Gintf 23 : 19 men aya hai : "Khuda insan nahfn, 
ki jhuth bole, na adarazad hai, ki pasheman howe." Lekin jo 
kam insan apni danish se na kar sakta tha, Khuda ne apni da- 
nish se kiya. Taslis ke raashware men yih tadbfr thaliar clmki 
till. Bap aur Bete ke darraiyan ek ahd ya iqrar ho ehuka tha. 
Bap ne, chiinki wuh Shariat-dihinda aur khilqat ka Hakim liai, 
Bete ko uhda i darmiydni par rauqarrar kiya, aur thori si sharton 
par, chune hue logon ko, jinhen us ne '*apni nek marzi ke muta- 
biq" intikhab kar liya tha, us ke supurd kiya. Bete ne khushi 
se is mushkil kara ko qabul kiya, aur shurut i muaiyana ba.ja 
lane par razf hua ; Rdh-ul-Quds ne bhi is jalali tadbir ke pura 
karne par kamar bandha. Par mashwarat aur tadbir karna hi 
kafi nahin ho sakta ; pas zarur hua, ki hamara Darmiyani insan 
ki najat ke live un ke iwaz men mahkdm howe aur dukh utha- 
we ; ehunanehi munasib tha, ki wuh zamin par utarke, aurat se 
paida ho, aur shara ka mahkum bane. Han, is qadr ])asti bhf 
bas na thi ; zarur tha, ki Khuda ka Beta dukh uthawe, aur 
makhluqon ke iwaz men mare. Aur taki insan ke gunah ki waji- 
bi saza kamil ho, haraare Munji ko mama hi zarur na tha, par 
use nihayat sakht aur ruswai maut sahna para. Wuh in sari ba- 
ton par razi hua, aur apne barguzidon ke zimn men us ne shart 
bandha, ki shariat aur adalat ke sare dawon ko razi kare. 

Agar koi yih sawal kare, ki is ahd ke subut ki kaun si dah'l 
rakhte ho, to us ka jawab haraare Munji ki baton men marqiim 
hai ; dekho Liika, 22 : 29, — " Jis tarah mere Bap ne mere waste 
hadshahat ahd se muqarrar ki hai, main turahare waste muqarrar 
karta hiin." Phir, " Chunanchi tu ne use sab bashar par ikhti- 
yar diya hai, taki wuh un sab ko, jinhen tu ne use bakhsha, hayat 
i abadi bakhshe," Yuh. 17 : 2. Phir, ayat 6, "Maiji ne tera nam 
un logon par, jinhen td ne dunya men se mujhe diya, zahir kiya 
hai: we tere the, aur td ne unhen mujh ko diya hai." "Main 
un ke liye sawal karta hdn, main dunya ke liye nahin, magar un 
ke liye, jinhen td ne mujh ko diya hai, sawal karta hdn," ayat 
9, aur ayat 11. " Ai quddds Bap, apne lii nam se unhen, jinhen 
td ne mujhe bakhsha, mahfdz rakh." Phir, dekho Zabdr 89 : 3, 



Sf^t YAHOWAH SIM KE 

•' Main ue apne Barguzide se ek ahd kiya hai ; main ne apne 
Bande Daiid se qasm kf hai." Yih baten kalisya ne hainesha 
Masih, y^ne riihani Dadd se, nisbat di hai, jo Dadd ka Kbuda- 
wand, aur Dadd ka Beta tha. 

Par Khuda ne kydn is najat ko thore hi se barguzidon par 
raauqdf rakha ? Khuda ke fazl ki yih talim ibtida se thokar ka 
bajs rahi hai. Is bat men kuchh muzayaqa na tha, ki Khuda 
ne firishton ko chhor, admion ko najat ke liye intikhab kiya ; 
par, ki ek hi jamaat men se, kisi qadr admi, jo bittab^ aurou se 
bihtar na the, intikhab kie gae j aur aksar jo in barguzidon se 
badtar na the chhore gae, bahuton ke hye hamesha ^hokar ka 
mdjib hda hai j isi liye yih talim har chand safai se bayan ki 
jawe, taubhi aksaron ne ise qabdl nahin kiya ; aur barha un 
logon se adawat zahir ki hai, jo is ko mante aur sikhlate the ; 
jaisa Yahddion ne hamare Khudawand se kiya, jab us ne is bat 
ko tawarikh i quds se sabit kiya. Agarchi insani aql is bat se 
thokar khawe, to khawe, par is sabab se ki wuh Khuda ke Kalam 
men saf saf zahir hai, hamen use chhipana ya dabana na chahiye. 
Agar wajib tha ki Khuda sare admion ko un ke gunah men mar- 
ne dewe, to beshakk yih bhi wajib ho sakta hai, ki wuh ek hisse 
ko usi tabah-halat men chhore* Chdnki sare admf bittaba gazab 
ke farzand hain, ek hisse ki najat dusron ki halat par tasir nahin 
kar sakti, na un men kuchh tabaddul waqi bo sakta hai. Is 
sabab se ki muntaziman i mamalik ko il^htiyar hai, ki bazon ko 
shara ki saza se rihai dewen, is men koi sabab nahin railta, ki 
dusre, jo saza ke laiq hain, kydn saza na ]>awen. Is men ^buda 
ki adalat asani se razi ho sakti hai, par us ki adalat ko us ki mi- 
!irbani se milana bahut mushkil hai* Agar Khuda men taqat 
thi ki sab ko usi asani se bachavve, jaisa ki us ne ek hisse ko 
bachaya, to kydn us ne apni raiharbani ko zahir na kiya ? Jawab 
yih hai, ham nahin jante ki ^huda ki marzi is muqaddarae men 
kya hai. Chdnki wuh kull-raukhtar ^i, us ka haqq hai, ki apnoij 
ke sath, jo use bhala maldm ho, so kare. Wuh hamesha apni 
nek marzi, aur apni marzi ke mash.vare ke mutabiq logon ko 
bargu7.ida karta liai. Aur is ke liye wuh bahut si achchhi ach- 



KHUDA KA Dfx. 385 

chhi wajahen blii rakhta hai ; par chunki us ne zahir nahfn kiya, 
ham men taqat nahin ki use dai-yaft karen. 

Khuda ne ahd i fazl ka irada bargashtagi ke bad hi zahir karna 
shuru kiya ; yih irada pahle us waqt zahir hiia, jab Khuda ne 
samp ko lanat deke, kaha, Aurat ki nasi samp ke sar ko kuch- 
legi, yane, purane samp ka, jo Iblis hai ;" aur qurbaui i khun- 
fishan ke muqarrar karne, aur unhen qabiil kame se bhi. Phir, 
us ne Ibrahim se ek khass ahd kiya, aur us ko bahut se wade 
die, aur us ki nasi par khass khass barkaten nazil km, aur asl i 
barguzida ko dunya se alag karke, un men apne ahd ka muhr 
rakha. Lekin jab Yaqiib ki nasi Misr men bahut barh gai, aur 
wuh nihayat pasti aur sakht gulami men pari, tab Khuda Musa 
ko Koh i Horeb par jalti jhari men nazar aya, aur use hukm 
diya, ki Mere logon ko chhura, aur mujizon ke vvasile se unhen 
Kanaan men pahuncha. Yih wada Khuda ne 400 baras is se 
peshtar Ibrahim ko diva tha. Jab ki wuh bayaban men Koh i 
Sina ke niche the, Khuda bare jah o jalal ke sath sare logon par 
2ahir hua, aur apni Pak Shariat das ahkam men, garaj aur bijli 
ke darmiyan, turhi ki awaz ke sath, jab ki tamam ])aliar shuala- 
zau tha, nazil kiya. Shara i akhlaqi ka manna asl se insau par 
farz tha, par wuh yahan tak maho ho gayji tha, ki us ka do bara 
zuhur munasib hua, taki insan apne farz ka wajibi qjinun dekhke, 
apne gunahon se maqul hokar, us kafare ke lahii men, jo is kas- 
rat se qurbangah par babaya gaya tha, panah lene ko uskae 
jawen. Siwa is shara i akhlaqi ke, jise Khuda ne na sirf ba awaz 
hi mushahida kiya, par apni ungli se patthar ki do pation par 
munaqqash kiya tha, us ne bahut se rasmi am bhi muqarrar kie, 
aur uhda i kahanat ko qaim kar, Ilariin ke gharaue ko is kam 
ke liye mutabarrak kiya ; aur Miisa ko hukm kiya, ki us ki ibadat 
ke liye ek khaimagah banawe, muwafiq us namiine ke jo us ne 
use us pahar par dikhlaya tha, jab ki wuh ebalis din tak Khuda 
ke huziir, do martaba, faqakash hoke rah a tha. Yih sari rasiimat 
anewali achchhi chizon ka namuna thi. Is intizam ki qurbanfan 
alamaten, aur peshingoian, be-tagaiyur qaim rahin, jab tak ki 
In jil ke intizam i jalil ne riwaj na paya. Yih nau intizam Masih 
(2) G 



386 YAHOWAH SIM KE 



ke ane par shum hu4, jo halanki is ahd i jadid ka Darmi3'ani 
tha, sari alamaton aur peshkhabrion ko pura kai'ke use tamami 
Tiar laya. Aur yih nau intizam, jis men ziyadatar safai, aur azadi 
pai jat) hai, aur aisi i-uhani ibadat sikhlati hai, ki kisi kliass jagah 
par mauqdf nabin, aur jis men dasturon aur rasmon ka bar nahin 
bai, Khudawand Isa iVIasih ke dusre ane tak qaim rabega. 



BARAHWAN BAB. 

MASfH KE MUJASSAM HONE KK BAYAN MEN. 

Paidaisb ke 4000 baras bad Masih ka ana is dunya men biia. 
Is arse se, bargasbta admion ki kbarabi saf malum ho gai, halan- 
ki siwa Israelion ke, aur sari qaumen Khuda se alag ho gai thin, 
aur us ki haqiqi pahchan un se jati rahi thi. Aur chiinki wuh 
sab apne Khaliq ki khidmat aur ibadat se munharif ho gae the, 
Yahudion ko chhor sari aur qaumen nihayat sakht butparasti, 
aur bar tarah ki zalalat aur pasti men phans gai thin. Yih 
bargashtagi tabai roshni men kisi tarah ki nuqs ke bais se na 
thi, kyunki Pulus Rusul ne kaha hai " Kyunki Khuda ka hai, jo 
kuchh ki malum ho sakta hai, un par zahir hai, ki Khuda ne un 
par use zahir kiya ; kyunki us ki jo sifaten nadidani bain, yane 
us ki azali qudrat aur Khudai, afrinish i alam se us ke kamon 
men aisi dikhai jati bain, ki we beuzr hain ; ki unhon ne bawu- 
judeki Khuda ko pahchana, us ki taqdis us ki Khudai ke laiq na 
ki, aur na shukrguzari ki j balki we apne khiyalon men behuda 
ho gae, aur un ke besamajh dil audhere hue. We apne ko dana 
kahke nadan ho gae, aur gairfani Khuda ke jalal ko fani insan 
aur parindon aur charindon, aur kire makoron ki surat o murat 
men badal dala," Rum. 1 : 19 — 23. Munasib tha ki logon ko 
mauqa mile, ki apni danish khub azma lewen. us se peshtar ki 
Khuda ki behadd danish ke mansube zahir hon. Aur phir nisha- 
nion aur peshingoion ke muqarrar karne se, jo us ki insaniyat 
aur us ke mansabon se ishara rakhti thin, yih mauqa bhf mila, 
ki us ke ane ke live rah taiyar lio, aur yun laraib gawahion se 
sabit hiia, ki wuli sach much Khuda ka Masih hai. Masih ke 



KHUD 1 KA Dfx. 337 

ane ka waqt bhi bare mauqa ke sath intikhab kiya gaya tba, — 
kyunki us waqt dunya bashindon se pur thi ; ilm aur ^ql donou 
ne az hadd taraqqi aur tezi basil ki thi, aur sari dunya ek hi hu- 
kdmat ki mahkum tlii ; aur Rami sari saltanat men Latani aur 
Yunanf zabaneij l^ikhubi raij thin. Aur agarchi qabl is waqt ke 
mulki beintizarai aur laraion ke sabab se mamlukat men tazalzul 
waqi tha, taubhi is waqt Qaisar Augustus ki hukumat men sulh 
bakhubi bahal hiii, aur yun bahut umda mauqa mila, ki Injil 
qaumon ke darraiyan phail jawe. Is ke siwa Masih ke ane ke 
waqt ki babat saf saf peshkhabrfan di gai thin. Shiloh ke ane 
ki babat yih khabar thi, ki wuh awega us se peshtar ki asa 
(i badshahi ) Yahuda se bilkull uth jawe, aur wuh is waqt zawal 
par tha. Us ka Zarubbabal ki haikal ko apna jalal se mamiir 
karua zarur tha, jo bad thore arse ke dha di gai. Aur Daniel 
"Nabi ke thahrae hue hafte, jo Masih ke munqata hone ki babat 
the, tamami par a chale the. Chunanchi " waqt pura" ho chuka 
tha, ki, " Khuda ne apne Bete ko bheja, wuh aurat ke pet se 
shara ka mahkum hoke paida hiia,'* Gal. 4:4. Yasaiyah Nabi 
ne peshkhabri deke yih baten kahi thin, ki " Dekh wuh kunwa- 
ri pet se hogi, aur Beta janegi, aur us ka nam Immanuil rakhe- 
gi," Yas. 8 : 14. Aur phir, ki "ekfarzand tawallud" hoga, jo 
" Khuda i Qadir" kahlaega, Yas. 9 : 5. Chunanchi Yahudi bhi 
Masih i mauiid ko nazdik jankar, us ke ane ki babat bari sakht 
intizari kar rahe the. Aur yih ishtiyaq ziyada barhi, jab ki Yu- 
hanna Baptismadihinde ne bayaban men manadi karna shurd 
kiya, ki "asman ki badshahat nazdik hai." Yun Yasaiyah ki wuh 
peshkhabri puri hiii jo 40 bab ke 3 ayat men likhi hai : "' ek ma- 
nadi karnewale ki awaz, Bayaban men Yahowah ki rah sanwaro, 
jangal men hamare Khuda ke liye ek sidhi shah-rah taiyar karo !" 
Phir, yih peshingoi bhi, " Dekho main apne Rasiil ko bhejunga, 
aur wuh mere age rasta banawega ;" aur yih bhi, ki, " Dekho, 
main Yahowah ke buzurg aur haulnak din ke ane se peshtar, 
Iliyah Nabi ko tumhare age bhejunga," Malaki 3 : 1 aur 4—5. 
Masih ki paidaish ki jagah ka Mikah Nabi ne ba nam zikr kiya 
tha ; chunanchi jab ki Majusion ne mashriq se ake Yahudion ke 
badshah ki paidaish ki jagah ka hai daryaft kiya, Herod badshab 



;i8S YAHOWAH SIM KE 

ue kahinon aiir katibon ki ek majlis jama ki, taki is sawal ko 
Jiall karen. Unhon ue ek dil hoke fauran jawab diva, " Yahudi- 
ya ke Baitlaham men," aur is ke subut men Mikah Nabi ki taraf 
skira kiya. Khuda ne ek ajib tadbir se is peshkhabri ko pura 
kiya, kyunki Maryam am* us ka sliauhar donon Nazivat men 
rahte the. Khuda ke intizam se aisa hua, ki ek badshahi farman 
nikla, ki har ek shakhs nam likhw^ue ke live apne khandani 
mulk ko jawe, taki mahsui ka bandobast kiya jawe. Is tarah se 
bamare Khudawand ki ma Baitlaham ko gai qabl usi waqt ke ki 
■vvuh larka us se paida hone par tha, jis se wuh Ruh-ul-Quds ki 
qudrat se hamila thi. Aur chunki un ke liye sara men jagah ua 
mill, Khuda ka Beta ek tawele men paida hiia, aur charni men 
rakha gaya. 

Yih jalil kam jo is alam i bargashta ke liye hua, bekhabri ke 
alam men nahin waqu men aya; kyunki har chand is dimya 
ke umai-a is past lekin mujizai paidaish se bekhabar rahe, par 
Khuda ke firishton ne use bekhabri men na tala. Afwaj i sama- 
vs i men se ek, qarib ul qiyas yih hai ki Jibrail, girdnawah ke 
Ijasbanon ki ek jamaat ko uazav aya, jo rat ke waqt apne 
gallon kf hifazat karte the, aur un se kaha, " Dekho, main bari 
khushi ki, jo sab logon ke liye hai, turn ko khabar deta bun. 
Kyunki Daud ke shahr men aj tumhare liye ek Bachanewala pai- 
da hda, wuh Masih Khudawand hai." Aur is khushkhabri ke 
khatm karte hi, " ekbargi us firishte ke sath asmani lashkar ki 
ek guroh Khuda ki sitaish karti, aur yih kahti zahir hiii : Khuda 
ko asman par tarif, aur zamin par salamati, aur admion se raza^ 
mandi howe," Luka, 2 : 10, 11, 13. Masih tis baras ki umr 
tak Nazirat men raakhfi raha. Jab Yahanna, us ka peshrau, 
kuehh arse tak tauba kf manadi karta, aur logon ko baptismata 
raha, Isa bhi aya, aur Y'^ardan nadi men baptismaya gaya. Is sa- 
bab se ki us ne a))ni razamandi se ap ko shara ka mahkiim kiya, 
munasib tha ki wuh na sirf qamia i akhlaqi ka tabi howe, par 
ki uu sari rasumat se bhi razi ho jo us waqt raij thin. Kyunki 
agarchi use un rasiiraat ki hajat is liye na thi, ki wuh muafi aur 
safai aur tau))a ka muhtaj tha, taubhi is liye ki wuh gunahgaron 



KHUDA KA d{s. 389 

ke iwaz men aya use sari shariat ka, jis ka tabi bona un par 
farz tha, manna wajib bua ; larakpau men us ka khatna bua, 
siyanepan men wub Yahddion ki ibadat men sbarik hota tba, id 
i fasah ko mauta tba, aur is live ki Yiibanna ko Kbuda ki taraf 
se manadi karne aur baptismane ka bukra mila tba, iis no us ko 
bhi piira kiya. Yiibanna ne pable use mana kiya, aur kalia, 
" Main tujb se baptisma pane ki kbwahisb rakbta bun> aur tu 
mere pas ata bai ?" Par Isa ne javvab men kuba, '•' aisa lione de," 
aur yiin wajb batlai, " ki zarur bai ki main sari rastbazi ko piini 
karun." 

Masib ke mujassara bone se ulubiyat aur insaniyat donon us 
men mil gain. " Kalima mujassam hud, aur hamare darmiyan 
raba." " Kbuda jism men ^abir bua." " Wub jo Kbuda ki 
surat men tba, aur jis ne Kbuda ke barabar bona ganimat na jana, 
ap ko kbali kiya, bande ki surat pakri, aur insan banke ap ko 
past kiya, aur maut tak farmaubardar bua." 



TERAHWAN BAB. 
Kafare ke bayan men. 
Kafara wub cbiz bai, ki gunahon ko mitati, azurdadil logon 
men sulb karati, aur sare aibon ko dhampti bai. Agar Kbuda 
ki adalat betabdil ua boti, to kafare ki kucbh bajat na thf. Mu- 
nasib bai ki Kbuda bar ek ko us ka baqq devve, aur bar ek se us 
ki cbal ki manind pesh awe ; nabin, to wub adil nabin. Kbuda 
ki adalat is bat men zabir bui tbi, ki us ne insan ko sadiq sbariat 
bakbshi, aur us ke shamilhal kbata ki beliyaqati ke muwafiq 
wajibi wajibi saza bbi labiq ki. Jab ki aisi saza shariat se mul- 
hiq tbi, to us ke piira na karne men us ki sadaqat kaban rahti ; 
aur jab qusur karke is saza ke laiq thahre, to Ilakim-ul-alam par 
ba taur i munsiffana farz bai, ki is saza ko piira kare. Wub apni 
bat ka inkdr kar nabin sakta. " Wub admi nahfn bai ki jhiith 
bole, na adamzad ki pachhtawe." Agar ek muqaddame men saza 
baz rakbi jawe, to bar hal men aisa hi ho sakta bai, aise amr men 
muhal hai ki hukumat qaim rabe. Balki filhaqiqat tafriq ki wajh 



390 YAHOWAH SIM KE 

lanrt naraiimkin hai ; agar ek gimahgar saza se bach jawe, to 
chahiye ki sab ke sath usi tarah se pesh awen ; kyunki shariat 
dene aur adl karne men chahiye ki muwafaqat howe. Bhala, to 
gunahgar kis tarah najat pa sakte hain ? Yih sawal koi bashar 
hall na kar sakta tha. Par jis bat men makhldqon ki danish 
ajiz hui, us kam ko tia-ek Khuda ne apni hikmat se piira kiya. 
Aur yih tadbi'r thahrai, ki laiq zamin ke kafi kafare par yih bat 
tai howe. Par sawal yih tha, ki kaun is kam ke laiq tha, ki sha- 
riat aur adalat donon ko razi kare ? Koi nira makhluq iwazi ho 
nahin sakta tha ; siwa is ke agar koi admi hatt-al-maqdur far- 
manbardari zahir karta, taubhi us ke kam on aur dukhon men 
aisi liyaqat ho nahin sakti, ki lakhon karoron ke liye kifayat ka- 
re. Aur na to uluhiyat ka koi shakhs is najat ka kam pura kar 
sakta tha. Khuda na dukh sab sakta na farmanbardar ho sakta 
hai. Yih sakht mushkil sirf is tarah hat sakta tha, ki ek aisa 
shakhs zahir howe, jis men donon khassiyaten mill hui hon ; ya- 
ne, ki is muqaddas TasUs ka dusra Aqndm insani khassiyat se ap 
ko aisa mila dewe, ki is khassiyat ke dukh aur kam Khuda ke 
Bete ke jism ke kam aur dukh thahren. Aise iwaz ki zarurat 
Khuda ki hikmat aur marzi par mauquf thi. Admi bahut si qa- 
wi dalilen la sakte hain, ki begunah ka gunahgar ke badle mama 
munasib nahin, lekin jab ham un dalilon par gaur karte hain, to 
ek bhi Masih ki najat se mutaalliq nahin pate. Us ko kamil 
ikhtiyar hai ki apne se jo chahe so kare, aur ap ko is sakht kam 
ke laiq banavve ; aur barguzidon ke iwaz men Masih ke raarne se, 
kisi tarah par kahin khalal waqi nahin hota ; kyunki agarchi ha- 
mare Munji ko thori muddat tak gam ke behadd bojh tale dabna 
para, par us ne ek jalali aur behadd ajr paya. Aur agarchi gu- 
nahgar bach jawe, taubhi is tadbir se wuh bilkull badal jata hai; 
aur Khuda ki rahmat is safai se zahir hui, ki agar yih tadbir na 
nikalti, to hargiz yih safai na basil hoti. 

Aur na sirf us ki rahmat aur tavvajjuh hi khass tarah par saf 
zahir hiii, jis se logon par Khuda ki sifaten ek nai waza se ashka- 
rahuin; par adalat bhi, jo gnaai.garon ko un ki beliyaqati ke 
muwafiq saza dene men ziyadatar jalil maldm hoti, Khuda ke 



KHUDA KA ofN. 391 

Iklaute Bete ke dukhon ke wasile yahan tak roshan hai, ki saza- 
war gunahgar ke ek alam ko saza paliunchane men zahir bona 
muhal tha. Yahan ham kafare ki khassiyat se agah hote hain. 
Yih zardr un rokon ko hatiwegi, jo gunahgar ki najat men harij 
the. Yih raushkil Khuda ki shariat aur adalat se dar ai, jo kha- 
takar ki jan ki khwahan thi'n. Pas zarur tha, ki haraara Najat- 
dihinda shariat aur adalat ko bakhuhi razi kare ; nahin, to gunah- 
gar najat na pa sakta tha. Chahiye tha ki wuh us shariat ki 
qabil ul ajr farraanbardari kare, jise insan ne tora tha, aur un ke 
gunahon ki saza apne jisra par utha lewe, Chunanchi Masih ki 
taklifat bataur i iwazi thi. " Us ne hamare gunah apne jism par 
salib par uthae." " Rast naraston ke waste mara, ki hamen 
J^huda pas pahunchawe." " Wuh hamari khataon ke hye zakhmi 
hua, aur hamare gunahon ke waste kuehla gaya." " Hamari 
khataen us par ladi gain." Beshakk aisi iza aur beizzati sahke 
wuh hamen namiina chhor gaya hai, ki ham sabir howen aur ju- 
rat pakren ; par is sari taklif ki khass garaz yih na thi, ki hamare 
live namiina chhore ; nahin, to wuh shahidon se afzal na hotd. 
Par wuh begunah kafara hone ke liye mara, wuh qurbau hua ki 
adalat i Ilahi ko razi kare, aur apne sare barguzidon ke gunahon 
ke liye iwazi hua ; wuh fida hua ki unhen un ki gulami se rihai 
de ; han, wuh lanati hokar mara ki unhen jo lanat ke tale the 
chhurawe. Yih kafara nizam i Masihi ki bunyad hai. Yih talim 
donon Wasiyaton se nisbat rakhti hai ; aur Masih ki sachehi ka- 
lisya ne hamesha is bat par iman rakha hai, aur yih bat sabit 
karna kuchh mushkil nahin, ki is ke itirazat, ya to lago hain, ya 
Masih ki Injil ko ulatti aur nai ko qaim karti hain ; aur aise 
logon par Pulus Hawari ki wuh lanat rahti hai, jo Gal : 8 men 
miltf hai. 

Masih ki sari taklif kafare ke liye hiii, aur is se wuh ektai ba- 
sil hiii, jo us ne apne logon ke liye piira karne ka qasd kiya tha ; 
han, us ki sari halat i pasti us ke fida se nisbat rakhti hai. Jab 
us ne pahle wuh dard malum kiya, jo larkon par achanak a parti 
hai — jab wuh din ba din " mard i alam aur ashnae azar" hokar 
idhar udhar phira kiya — ^jab us ne Ian-tan, aur tuhraat aur mala- 



392 YAHOWAH SIM KE 

mat sahi — jab bhiikh piyas aur maadagi us ne bardasht ki — jab 
wuh logon ki sakhti aur gardankashi ke sabab gam. se aisa bhar 
gaya, ki us ki aukhon se ansa bah nikle — jab wuh giriftar hda, 
bandha, aur azmaish ki jagah khinch laya gaya — jab us par jhuthi 
tuhmat aur ilzam lagi — jab chirhaya gaya aur Ian-tan saha — jab 
kore khae — kanton ka taj pahina — aur salib par ajiz hiia — lakri par 
kilon se jakra gaya— jab hazaron ki nazar ke samhne barahna 
fash kiya gaya — jab taklif aur piyas se manda hua — siwa is ke jab 
Khuda se chhora gaya — aur maut men apni rdh supurd ki, wuh 
shariat ki saza sah raha tha. Aur bad is ke jab wuh salib par se 
utarke qabr men rakha gaya, agarchi us ne sarih dukh na saha, 
taubhi wuh shariat ki lanat aur saza, yane, maut sahta raha. 
Agar koi piichhe, ki Kis ke waste us ne yih sab bardasht kiya ? 
us ne jawab bhi khud hi diya hai : •' Main apni jan apni bheron 
ke liye deta hiin." Us ne apni kalisya ko piyar kiya, aur ap ko 
us ke hye diya. Kafare ki haqfqi qadr aur liyaqat behadd hai, 
aur agar istimal men laya jawe, to sari dunya ko bachane ke 
liye kafi hai. Uliihiyat ke sabab se Masih ke dukhon men be- 
hadd qimat hai ; pas yih natija nikalta hai, ki agarchi gunahgar 
abadi saza ke laiq tha, par Masih men taqat thf, ki thore hi arse 
men shariat ki saza ko taraam kare ; yane, agarchi us ne thore 
din tak taklif pai, aur maut ka tabi raha, taubhi wuh qadr men 
\\n logon ki abadi taklif ke banisbat jin ke liye us ne apni jan di, 
bahut bari thi. Is kafai-e i Fidakar men munasib na tha ki ha- 
mara Darmiyani dili qalaq aur naummedf sahe ; yih shariat ki 
saza ke liye wajib na tha. Lekin zardr tha ki hamara Iwazi 
dardnak aur lanati maut sahe, kydnki is bat ki khass dhamki di 
gai thi. Is men kuchh shakk nahin, ki wuh sab jin ke liye Ma- 
sih ne ap ko qurban kiya hai, akhir ko najat pawenge. 



CHAUDAUWAN B^. 

MasIh ke jf UTHNE AUR ASMAN PAR J*ANE KE BAYAN MEN. 

Hamara mubarak MukhalUs, apni hi peshkhabri ke muwafiq 
bad tin din ke, murdon men se ji utha, aur chalis din tak zamin 



KHUDA KA DfN. 393 

par raha; is arse men \\u\\ kai martabe apne shagirdon par zahir 
hua, aur yun apue ji iitline ki babat, na sirf baeliashm, jiar saf 
saf gawahi di. Aur taki us ke Masih hone men kuchh shakk 
na rah jawe, us ne un ko apne hath ])aon (hkhlac, balki az rah i 
tawajjuh us ne unhen yih bhi ijazat df, ki apuf unglian kiloij ke 
naqsh, aur liath pahlii ke zakhm men dalen. Ek martaba wuh 
panch hazar shagirdon se ziyada ko, jo Jah'l men ek pahar ])ar 
jahan us ne apne maslub hone se peshtar un se milue ka. wada 
kiya tha, nazar aya. Is sabab se ki us ke shagirdon ne Masih ki 
maut aur ji uthne ki peshkhabrion ko na samjha tha, wuh apne 
hawason par bhi kara itiqad rakhte tlie. Isf live hamare Najat- 
dihinde ne koshish ki ki un ka har ek shakk rafa kare, aur kai 
martaba un ke samhne khaya aur piya, jaisa us ne apne wafat 
se peshtar kiya tha. Is arse men bhi wuh hawarion ko un ke 
kamon ki babat sari zariiri talim deta raha. Bad chab's din ke 
wuh apne shagirdon ko Koh i Zaitun par le gaya, jahan us ne 
unhen barakat di, aur un se juda hoke, hazaron firishton ke bich 
men ho asman par charh gaya ; muwafiq us bat ke ki Ruh-ul- 
Quds ne arsathwen Zabiir men kaha hai : " Khuda ki garian bis 
hazar hain, balki hazaran hazar hain, Khudawand Sina men, jo 
raakan i muqaddas hai, un ke darmiyan hai. Tu unche par charha, 
tu ne asiron ko asir kiya; tu ne logon ko fitnaangez tak 
inam die, taki Yahowah Khuda un men base." Ye ayaten 
Pulus, Afs. 4 : 8 — 9 men, Masih ko mansub karta hai. Masih 
ke asman par charhne tak malum hota hai, ki Masih ka jism 
eksan tha, par chunki gosht aur lahu ka badan, har chand dag 
se khali ho, asman men jane ke uiiq nahin, Masih ke jism men 
ekbargi aisi tabdil a gai, jaisa liklia hai, ki rauqaddason ka jism 
hoga, jo Masih ke dusre ane ke waqt zamin par zinda pae jaenge. 
Us ke saud farmane se peshtar wuh aisa gosht aur aisi haddian 
rakhta tha ; jo chhui aur malum ki ja sakti thin ; lekin ab us ne 
wuh jalali badan paya, jis se wr.h ab asman par hazir hai, aur jis 
men, jab wuh apne sare muqad<u;s firishton ke sath badalon men 
dunya ka insaf karne ko awcga, Imr ek ankh use dekhcgf. Pak 
Kitabon se saf saf zahir hai, ki Masih bad apne ji uthne ke usi 



394 YAHOWAH SIM KE 

jism men zahir hua, jis men maslub hiia tha. Ldka yih wazih 
gawahi deta hai : " Isa un ke bich khara hua,;, aur un se kaha. 
Turn par salam. Unhon ne tarsan hirasan hoke khiyal kiya, ki 
Haraen ruh nazar ati hai. Us ne unhen kaba, Kyun ghabrate 
ho, aur kis waste turahare dilon men aise khiyal bote bain ? Mere 
hathon aur mere paon ko dekho, ki main ap hi bun -, mujh ko 
ehhuo aur dekho, ki rub ko gosht aur haddi nabfn, jaisa ki turn 
mujh men dekhte ho. Aur yih kahke unhen hathon aur paon 
ko dikhlaya," Luka 22 : 36 — 40. Aur agarchi saf zikr nabfn 
hua, ki Masib ke jism men kuchh tabdil waqi bui ya nabin, tau- 
bhi yaqm hai, ki wuh badal gaya, kyunki likba hai, " ki jism aur 
lahii asman ki badshabat men waris nabin bo sakte ;" agar yih 
bat imandaron ke baqq men sach hai, to Masib ke haqq men bhi 
sach hai. Taubbi Masib ka wuhi badan, jis ne sab'b par dukh 
khincha ab asman par Khuda ke dahne bath jalali hai. 



PANDRAHWAN BAB. 

MASfn KE UHDON KE BAyAn MEN. 

Masih ke abde tin bain ; yane, nabi, kahin, aur badshah ; aur 
yih tinon uhde insan kf hajaton ke muwafiq hai, kyunki wuh jo 
gunahgiron ke bachane ka zimma utbawe, chabiye ki unhen un 
ki jahalat, aur sazawari aur kharabi se bacha sake ; aur taqat 
bhi rakhta ho, ki unhen un ke sare dushmanon se mahfiiz rakhe, 
aur unhen maut aur qabr se utbake, bayat i abadi ka waris thah- 
rawe. Jab Masih is dunya men tha, wuh aksar auqat talim diya 
karta tha. Aur is kam men bhi "Wuh ikhtiyarwale ki tarah 
sikhlata raha, ua katibon ki mauind." Han, us ke dushmanon 
ne bhi kaba, ki, " Kabhi kisi admi ne is admi ki manind kalam 
nabin kiyii." Jab wuh is dunya ko chhorne par tha, us ne apne 
shagirdon se ek dusre badi ka wada kiya, jo un ke sath rabke 
sari sachebai men un ki hidayat karke unhen wuh baten yad 
dilawe, jo us ne apne shagirdon se kabi thin. Yun wuh ab apne 
Kalam aur Rub ke wasile se Nabi ka kam karta hai, aur isi wisa- 
tat se Khuda ke farzand us se talim pate hain ; aur Pak Nawisb • 



Kllt'DA K.i ofN. '3[)b 

ton par irnan lane se, najat talc danishmand bote hain. Shariat 
se we gunali ki pahchau hasil karte ; Injil se we us akeli jlaj se 
waqif bote; aur Ruh-ul-Quds ki tasir se "fazl, aur bamare 
Khudawand Isa Masih ki pahcban men taraqqi pate bain." Jai- 
sa Miisa ne pesbkhabri di tbi, ki Kbudawand meri manind ek 
nabi kbara karega : y9.ne, ek nau nizara ka bani ; waisabi is Ja- 
lali Shakbs ki babat Zabdron men yib pcsbkbabri bai, ki wub na 
Harun ki, par Malkisidq ke safF men, kabin hai ; aisa Kabin 
jis par ua koi muqaddam tba, na jis ka koi jauisbfn bai, par ap 
men ek abadi kabanat rakbta bai ; aur jis ne apni qurbani se 
wuh kam kiya, ki Lewiana kabinon se kabbi na bo sakta tba. Jo 
kam unhon ne isbaratan kiya, us ne baqiqat men pura kiya. 
Chunki qurbanion aur cbarbawon ki garaz yib tbi, ki rasumati 
napaki aur najasat ko dur kare, us ne ap ko qurban cbarbane se 
bamare liye abadi najat taiyar ki. Aur jis tarab par ki sardar 
kabin, kafare ke bare din, apne aur logon ke liye gunab ki qur- 
bani zabh karne ke bad, us ka kbiin quds-ul-aqdas men lejake 
abd ke sanduq ke dhapne par use cbbirakta tba ; waisahi Masib 
bamare iqrar ka Sardar Kabin, salib par apne tain qdrbani n:en 
cbarbake, us makan i muqaddas men, jo batbon se nabin bana, 
dakhil biia, jahan wuh Kbuda ke samhne kbara bai, ki goya us 
" kbun ko jo gunahon ko saf karta hai," pesh kare. " Masih 
us raaqara i muqaddas men, jo batbon se banaya gaya, aur haqi- 
qi chizon ka utara bai, dakhil nabin hua, balki asman hi men 
dakhil hua, taki wuh Kbuda ke huzur bamare waste hazir howe." 
" Kyiinki us ne ek bar qurban dene se unhen, jo muqaddas bote 
jate hain, abad ke liye mukammal kiya," Ibr. 9 : :^4— lU— U. 
Uhda i kabanat se do baten mutaalliq thin : pahli, qurba ncbar- 
hana : dusri, khun-fisbani karna, yane, qurbani ka Kbuda ke 
huziir men lana. Yib Pak Nawisbton men sifarash karna kab- 
lata hai, kyiinki jab wuh makhlasi ke shurut i muaiyana ko baja 
laya, to haqq hai, ki yib darmiyani un ke cbhutkare ka dawa 
kare, jin ke liye us ne yib kam kiya. Chunanchi yib Darmiyani 
hone ka khass hissa hai. Yih un sab kamon ka, jo is kharidi 
hui najat ke istimal men ki gain, sabab i auwal bai, jaisa likha 



396 YAHOWAH SIM KE 

hai, " Is live wuh unhen, jo us ke wasile se Khuda ke pas ate 
hain, intiha tak bacha sakta hai ; kyunki wuh un ki shafaat ke 
liye hamesha tak jita hai," Ibr. 7 : 25. Aur is se ham saf dekh- 
te hain, ki kyun haqiqi imandar phir mulzam nahfn thaharte, 
agarchi wuh gunah aur kamzorion se khali nahin ; kyunki Bap 
ke pas ek shaf hai, jo hamare gunahon ke hye kafara hai. 
Jyun hi wuh sazawar hota hai, wonhi us ke gunah maho ho jate ; 
ya, is sabab se ki Masih ki sadaqat us ko mahsub hai, us par ilzam 
lag nahin sakta. " Agar Khuda hamari taraf howe, to kaun 
hamara mukhalif hoga?" " Khuda ke barguzidon par kaun dawi 
karega? Khuda unhen sadiq janta hai. Kaun saza ka fatwa 
dega ? Masih mar gaya, balki ji utha, aur Khuda ke dahne taraf 
baitha aur hamari wakalat karta hai." Pas Masihion ko chahi- 
ye, ki jab apni sari azmaishon aur bojhon se naummed howen, 
to salib ki taraf ruju lawen, aur apne bare Sardar Kahin ki sifa- 
rishon se tasalli hasil karen. 

Dusre zabiir men likha hai, " Main ne apne badshah ko apne 
koh i muqaddas Saihiin par bithlaya," Aur Isa Masih badshah 
hoke paida hua tha. Wuh Daiid ke khaudan se paida hua, aur 
us ke gharane ko yih wada diya gaya tha, ki badshahat us men 
ta abad qaim rahegi. Jab Pilatiis ne us se yih sawal kiya, ki 
kya tii badshah hai ? Us ne inkar na kiya, par iqrar kiya, ki " Tu 
•ap hi kahta hai ki main badshah bun. Main isi liye paida hua, 
aur main isi liye dunya men aya, ki sachchai par gawalii diin." 
Us ne apne shagirdon se apne ji uthne ke bad kaha, ki " Asmau 
aur zamin men sai'a ikhtiyar mujhe diya gaya hai." Aur phir 
likha hai, ki, *' firishte aur khudawandian us ke tabi hain." 
Wvdi " apni kalisya ke liye, jo us ka badan hai, sari chizon par 
sardar kiya gaya." Isi liye wuh " badshahon ka badshah aur 
Khudawandon ka Khudawand" kahltita hai. " Kyunki zarur 
hai ki wuh jab tak apne dushraanon ko paon tale na kar le, bad- 
shahat kare." Wuh badshah hokar parwardagari se sare raajaron 
aur tabdilon ko aisa mabkum karta hai ki us ki badshahat ka 
jalal aur us ki fatkyabi ho. Wuh un sare dushmanoij ko rokta 
hai, jo agar mauqa pawen? to us ki blieron ko nest kar dalen. 



XHUDA RA nfx. 397 

Wuh un ki Chaupin ki si muhafizat karta Imi. Wuh badshahi 
i^hde men sadaqat se diinya k;i insaf kari^ga. " Ham sabhon ko 
Masih ki masnad i adalat ke samhne khare bona bai." " Jab 
Ibn i Adam apne jalal men awega, aur sare muqaddas firisbte us 
ke satb, tab wub apne jalal ke takbt par baitbega. Tab Badsbah 
un se, jo us ke dabne batb bain, kabega, Ao, Ai mere Bap ke mii- 
b^rako, us badsbabat ko miras men lo, jo bina i alara se tumba- 
re li} e taiyar ki gai hai." 



SOLAHWAN BAB. 

TASDfa KE bayAn men. 

Gunabgaron ki tasdiq ka wajibi kbiyal nibayat bi mufid bai ; 
kyunki yib Masibi mazbab men ek asl bat bai. Agar is muqad- 
dame men galati karcn, to us ki zabun tasir aur sare unida talimat 
par liogi. Insan ki tabiat men ek sakbt mailan bai, ki jbiithi 
bunyad par bina dale ; kyunki insan apni paidaisb ke waqt abd i 
amal ka mahkdm banaya gaya ; aur asl se, siwa is ke, ki " kar 
aur ji," ko: diisri tadbir nabfn janta. Aql aur zamir donon admi 
ko uskati bain, ki Kbuda ki marzi manne se, us ki mibarbani 
ke joyan bon. Agar ham sharfat ki aisi farmanbardari kar sakte, 
jis se sadaqat basil bo, taubhi yibi wajibi taur bota, aur kisi 
dusri ilaj ki taftisb zarur na boti. Pubis ne farmiya bai, "Agar 
koi zindagi-bakbsb shariat di gai boti, to sacb mucb sadaqat 
shara se milti," Gal. 3; 21. Lekin " sbara se jis kam ka bona 
mubal tha, is liye ki jism ke sabab us ki tasir kam thi, use Kbu- 
da ne kar liya, ki us ne apne Bete ko jism i kbati ki siirat men 
gunab ki illat se bbejkar gunah ko, jo jism men bai, balak kiya, 
taki sbara ke vvajibat bam se, jo ki jism ke muwafiq nahin, bal- 
ki Riib ke mutabiq chalte bain, piire bowen," Rum. 8 : 3 — i. 

Is lafz tasdiq ke matlab par kbiib gaur karke ebabiye ki usi 
tarab par samjhen, jaisa Pak Nawisbton men wuh mustamil hai ; 
kyunki aksar admi is muqaddarae men Pak Kitabon se babakke 
apni rae ko qaim karte bain. Aur agar bam is bat ka ulta mat- 
lab lagawen, to yaqinan insini neki ya kbiibi ki khatarnak t^lia 
( - J H 



396 YAHOWAH SIM KE 

ko qaim karna parega. Tasdfq se insan ke batin men kisi tarah 
ki tabdi'l se ishara nahin liai, lekin shan'at kf nisbat men tagai- 
yur albatta hota hai. Jaisa ilzam ke yih mane nahfn hain, ki 
admi sharir banaya gaya, par yih, ki wuh qusui-Mar ya mulzam 
tbahraya gaya; usi tarah par sadaqat ya tasdiq se yih nahin sam-' 
jha ja sakta, ki admi ke dil men pakizagi muntashar hui, par 
sirf munsif ka fatwa hai, jis se wuh shakhs, jo is sadaqat se 
mutaalliq hai, bar ek ilzam se bari, aur shariat ke muwafiq rast 
tbahraya jata hai. Chunanchi yih Hakim-ul alam ka fil hai, 
jis se yih bat thaharti hai, ki sara ilzam diir dafa ho gaya, aur 
gunahgar shan'at ke mutabiq sadiq maqbul hiia. Yih to zahir 
hai, ki kisi shariat se sadaqat basil ho nahfn sakti, jab tak ki 
mulzam kamil sadaqat ka dawa kar nahin sakta ; kyunki agar ek 
gunah bhi sadir ho, to wuh kafi hai, ki tasdiq ka mani ho. Jab 
Adam ne pahla gunah kiya, to namumkin tha ki wuh kabhi 
apne filon se sadiq thabre. Chunanchi qawanfn i insani men 
bhi yihi bat barhaqq hai. Agar admi kisi mahkame men hazir 
kiya jawe, aur agar sabit ho sake ki us ne ek bhi zabun kara 
kiya, to hakim use kabhi sadiq na thahrawega. Pas yih bat 
aql ke mutabiq hai, aur barha takidan Kalam i Rabbani men 
aya hai, " ki shara ke amalon se koi admi Khuda ki nazar men 
sadiq nahin thahar sakta." Aur is ka sabab sirf yih hai, ki 
kisi men taqat nahin ki shariat ki kamil tabidari kare. PaS 
yih khiyal, ki gunahgar apni nakamil farmanbardari se sadiq 
thahar sakti hai, lag-o hai. Aur yih rae, ki shara i akhlaqi badal 
gaf, aur is qadr sust par gai, ki gunahgaron ki istiadad ke ba- 
rabar hai, jhutha aur Pak Nawishte ke khilaf hai, aur dusri 
injil jari karne ki ragbat rakhtf, jo najat ke haqiqi intizam ko 
bilkull tah o bdla kar deti hai. Insan ki haqiqi farmanbardari 
se, agarchi nakamil ho, yih sabit ho sakta hai, ki wuh sadaqat ki 
halat men hai, lekin hakim ke fatwe ki bunyad nahm ho sakti. 

Bhala, to wuh sawal phir aya, ki "Kis tarah insan Khuda ke 
«amhne adil ho sakta hai, halanki sab ne gunah kiya, aur Khuda 
ke jalal ko na pahunche V Jawab yih hai, ki Injil ke taht men 
4dmi iman se, bagair amal i shara ko «adiq ^hahrAya jata hai j 



KHUDA KA DfN. 399 

vane, wuh Masih ki kamil sadaqat ke wasilc se, jo iman se milti, 
sadiq giiia jata Iiai. Yih sadaqat miiniinin ko mahsub hoti hai ; 
vane, Klmda us se aisa pcsh iita hai goya ki us ne khud us kam 
ko pura kiya. 

Khuda i hakim asl se gunahgar ko beshumar khataon se luda 
hiia, aur apni Pak Shariat ka tornewala dekhta hai ; par jab yih 
narast haqiqat men iman lata, aur Masih men wasl ho jata hai, 
wuh us ke zamiu ki ka:nil sadaqat use mahsub karta, jis ne, us 
ke iwaz men, hukmon ko mana, aur shariat ki saza ko sah Hya; 
aur yun shariat aur lukUat donon ko bilkuU razi kiya. Chuniu- 
chi wuh adil, aur narast ko bhi sadiq thahra sakta hai ; kyunki 
yih fatwa gunahgar ke kisi apni sadaqat ke sabab se uahi'ij, ])ar 
bilkull us ke Darmiyani ki kamil sadaqat ke sabab se diya jata 
hai, jo yun maqbul hoti hai, goya ki us ne khud us kam ko pura 
ki3'a. Aur is muqaddame men galat infisal muhal hai ; kyunki 
hakim har ek chiz ko jyun ka tyun dekhta hai, aur gunahgar 
ko muaf aur qabul karta hai, kyunki Khuda us par yiin nigah 
karta hai " ki wuh na apni sadaqat ke sath, jo sharai hai, balki 
us sadaqat ke sath hai, jo Masih par iman lane se hai, yane us 
sadaqat ke sath, jo Khuda ki taraf se iman ki rah se milti hai," 
Fil. 3:9. Baze yih bat qabul karne par taiyar hain, ki gunahon 
ki muafi Masih ke kafare ke sabab se hai ; lekin is khiyal se 
sakht mukhalafat rakhte hain, ki Masih ki sharai farmanbardari 
imandaron ki hayat i abadi hasil karne ki bunyad hai. Par agar 
yih bat ur jawe, to chahiye ki imandar apni farmanbardari se 
zindagi ka mustahiq howe. Lekin is sabab se, ki wuh nakamil 
hai, muhal hai, ki wuh kisi tarah ke ajr ke laiq tliahre, na ki 
hayat i abadi ka mustaujib howe. Yih mubabasa Pak Nawishton 
se tai hota hai. Pulus ne farmaya hai " Jaisa ki ek ki nafarman- 
bardari se bahuterc gunaligar hue, waisahi ek ki farmanbar- 
dari se bahutere sadiq thahrae jaenge.'* Nabi takfdan Masih 
ke haqq men kahta hai, ki wuh " Khudawand hamari sadaqat" 
hai. Yahiidion ki khass galati is bat men thi, ki we apnf sa- 
daqat ko qaim karte the, na ki Khuda ki sadaqat ko. Isi sabab 
se yih bat kalii gai hai, ki " Masih imandaron ki sadaqat ke liye 



400 YAHOWAH SIM KE 

shan'at ka anjaiii hai." Halanki " iman sadaqat ke live raahsiib 
hai" aksaron ne yih kaha, ki iman ka fil fazl se qabiil kiya jata 
hai, na ki sadaqat i sharai se. 

Lekin yih bat Hawari ke manshe ke khilaf hota hai, kyunki 
us ki khass garaz yih hai, ki sabit kare ki sadaqat bilkull muft, 
Masih ki khubion ke sabab se hasil hoti hai ; lekin iman hamara 
apna kam aur fil hai ; am- agar admi apne hi iman se sadaqat 
hasil kare, to fakhr hargiz nahin ura. Siwa is ke hamara munsif 
yih nahm kah sakta, ki iman ke nire fil se shariat ke sare dawe 
pure ho sakte hain. Pas iman ka sadaqat ke liye mahsiib bona 
iman ki garaz se nisbat rakhti hai, yane Masih ki kamil sadaqat 
se. Agar koi badshah apne hi bete ki sifarash ke wasile kisi 
mujrim ka qusur muaf kare, to jab muafi ki guzarish hiii, wuh 
admi use khushi se qabul karta hai. Is maqbuliyat ka fil use 
maut se bacha sakta hai ; lekin us ke chhutkare ki bunyad 
shahzade ki sifarish par mauquf hai. Isi tarah par iman ke 
wasile se gunahgar sadaqat hasil karta hai, aur sadiq gina jata 
hai, kyunki wuh Khuda ki us sadaqat par qabiz hota, aur use 
apna ginta hai, jis se Khuda ki shariat bilkull razi hai. Baze 
yih samajhte bain ki iman har ek Masihi khubi ki jar, aur sare 
nek kamon ki bunyad hai ; aur is khiyal se kahte hain, ki iman 
se sadaqat hasil karna, kull injil ki farmanbardari se sadaqat hasil 
karne ke barabar hai, aur ki wuh kam jinhen Fulus ura deta hai, 
ya to rasiimati khidmat ya " murda afal" hain, jo bagair iman 
the. Par is muqaddame men bhi wuhi itiraz hai, jaisa upar 
bayan hua, ki yih sadaqat nakamil hai, aur nakamil sadaqat se 
tasdiq muhal hai. Dusra itiraz yih hai, ki gunahgar jis waqt 
pahle iman laya, bilkull sadiq ho jata hai. " Pas jo log ki Masih 
Isa men hain, un par koi ilzam nahin." " Us ke fazl se muft 
sadiq gine," wg , " iman se sadiq thahrae jake," wg. Lekin agar 
injil ki farmanbardari sadaqat ki bunyad howe, to koi admi is 
zindagi men sadiq nahin ho sakta, kyunki wuh sari umr is sada- 
qat ke piira karne men masruf rahega. Chunki yih natija i 
zardri hai, ek alim mufassir ne kaha hai, ki ta roz i qiyamat 
tasdiq koi hasil nahin kar sakta. Koi bat is se mushkiltar nahin. 



KHUDA K.i Dfx. 401 

ki admi apni sadaqat par takya kania chhor dewen. Isi liye jin 
admiou ne ki iusani khubi, aur amal sc sadaqat basil karne ki 
pushti kiya hai, Yaqiib Rasul ki baton ki bari shauq se girift 
karte hain, ki " admi na sirf iman, par amal se sadiq tiiaharta 
hai." Agar Hawari " I'min" aur " sadaqat" ke wubi mane lettt 
hai, jo Pulus ka matlab hai, to albatta in donon khatton men 
sarib mukbalafat bai. Luther ne pahle aisa hi samjha, aur is 
liye ek muddat tak is khatt ko radd kiya. Pas agar is ha\\'ari ki 
garaz bakbubi sochen, aur betarafdar hokar dalail i raazkur par 
lihaz karen, to malum hoga, ki in donon ki baton men namuwi- 
faqat nahin hai, agarchi donon men, lafzon ke mutalib men, kuchh 
kuchh farq bai. Yaqnb, un alimon ki rac ko radd karta raha, 
jo kabte the ki sadaqat ke liye sirf itna zariir hai, ki bam khiyal 
men us bat ki sacbcbai ko man lewen. Wuh sabit karta hai, ki 
yib iman, chunki murda hai, sadiqat-bakhsh nab in ho sakta. Pas 
us ki talim yib hai, Id iman i zinda aur muassir zardr hai ; 
aur chabiye ki hamara iman haraare kamon se sabit ho j chunan- 
chi Pulus bhi yihi bat sikblata hai. Siwa is ke ayat i mazkiira 
ke lafz i sadaqat se yih matlab nahin, ki gunahgar Khuda ke 
huzur men maqbul hota hai, par yih, ki us ke wasile se us ki 
rasti sabit hoti hai, wuh acbehhe kam, jo nekon se sadir bote 
hain, unhen admion ki nazr men rast sabit karte bain ; chunan- 
chi yih bat Abiraham ke namiine se sabit hai, kyunki wuh 
puchhta hai, Kya Abiraham amalon se sadiq nahin gina gaya, 
jab us ne apne bete ko qurban cbarbr.ya? Lekin Izliaq ki qur- 
bani ka yih fil, Khuda ka Abiraham ke qabul karne aur us se 
abd bandhne ke kitne barson bad hua 1 Lihaza yih fjl Khuda 
ke huzur men sadaqat basil karne ki bunyad ho nahin sakti ; 
lekin yib us ke iqrar ki rasti par gaNvabi hiii, aur sabit hua ki 
wuh haqiqi imdudar hai. Bhala, to natija yih nikla, ki in donon 
hawarfon men kisi tarah ki namuwafaqat nahin,^ par haqiqi mu- 
wafaqat hai. Agar ham betarafdar hokar tasdiq ki sari tadbiroij 
par mulabaza karen, to gunahgar ki maqbiiliyat aur muafiki 
bunyad, siwa Masih ki mahsub sadaqat ke, jo bawasila i iman 
hasil hoti hai, na to kol tadbir tbahar sakti, na shariat i llahl 

(2) H h 



402 YAHOWAH SIM KE 

ko najibi izzat de sakti hai. Aur agar Khuda adil hokar, kisi 
diisri shart par gunahgar ko sadiq thahra sakta, to Masih ka 
Darmiyani bona bemasraf ho sakta tha. Aksar admi is sadaqat 
i muft par yih itiraz late bain, ki wuh gaflat aur badkari ki 
taraf ragib karti hai. Balki Puliis ke waqt meji bhi log yih 
itiraz late the, chunanchi us ne use saf saf bayan karke us ka 
kamil jawab bhi diya hai. " Kya ham shariat ko iman se batil 
karte hain? Hargiz nahin : balki ham shariat ko qaim karte 
hain." "Kya gunah karte rahen, taki fazl ziyada ho ? Hargiz 
nahin : ham to gunah ki nisbat raurda hain, phir kyunkar us 
men zindagi guzranen ?" Wuh iman jo sadaqat bakhshti hai 
mahabbat se kam karti, aur dil ko pakiza karti hai, lihaza wuh 
shakhs jis ne sadaqat hasil kiya, afal i nek se gafil ho nahin 
sakta. Agar sirf haqiqat hi ki taraf murajaat karen, to saf 
malum karenge, ki is talim ke mannewale farmanbardari men 
us qadr susti nahin karte, jitna wuh log karte hain, jo is ke 
baraks chalte. 



SATRAHWAN BAB. 

NAUZADACf KE BAYAN MEIf. 

Insan ki akhlaqi chal ki tabdil ki zarurat is sabab se hai, ki 
sare admi bit-taba *' Gunahon aur khataon men murda hain. 
Pas ao-ar koi insan kabhi bach sakta hai, to zarur hai ki nau- 
zadao-i hasil kare ; kyunki farz kiya ki agar admi sadaqat hasil 
kare, par taubhi gunah ke qabze men rahe, to wuh khush rah 
nahin sakta ; is liye ki gunah ap men taklif ka bij rakhta hai, 
aur agar asman ki khushi malum karne ya un ka maza chakhne 
men munasib hai ki tabiat pakiza howe, to aisa shakhs kyunkar 
us men sharik ho sakta hai ? Isi sabab se hamare Khudawand ne 
Nikudimas se kaha, " Jab tak admi phir paida na howe, wuh 
Khuda ki badshahat ko dekh nahin sakta." Pak Kitabon ke aksar 
maqamon aur is halat ki khassiyat se sabit hai, ki Khuda hi nau- 
zadagi ka bani hai; zarur hai, ki wuhi qudrat, jis ne pahle roshni 
ko tariki se nikala, hamare dilon men bhi chamke, taki ham Khuda 
ki pahchan ki roshni hasil karen : " Jo na lahu, na jism ki khwa- 



K^UJDAKADIM. 403 

hish, na ddmi ki raarzi, par Khuda se paida hue hain." Aur 
halanki najat ke bandobast ka yih kam Riih-ul-Quds se mutaal- 
liq hai, likha hai, " Ki jab tak admi pani aur Ruh se paida nil ho, 
wuh Khuda ki badshahat ko dekh nahin sakta. Yih bat, ki admi 
ap se ap nauzadagi hasil nahin kar sakta, dalil ka mulitaj nahfn. 
Zindagi ba-har hai Khuda ki bakhshish hai ; agar insau ki zinda- 
gi i Ruhani nest ho jawe, to siwa Khuda ki qudrat kc koi chiz use 
phir taza karne ke laiq nahin hai. Agar yih khiyal maqul ho, ki 
jab admi ke jism se jan nikal gai, to nuh phir az khud chalaki 
aur zindagi hasil kar sakti hai, to usi qadr yih bhi maqiil lioga, ki 
wuh Ruh jo gunahon men murda hai, aise kam kar sakti, jo ru- 
hani zindagi se mutaalliq hai. 

Likha hai, ki ham " Khuda ke Kalam se, jo zinda aur abad tak 
qaim hai, phir paida bote hain," aur ki Khudii apni hi marzi se 
•'hamen saehchai ke kahne se'phir paida karta hai. Par yih sa- 
majhna chahiye, ki Kalam Ruh-iil- Quds ke hathon men goya 
hathyar hai, kyunki bajuz is ke, ki quwat i Ilahi us ke hamrah 
howe, wuh hargiz najat ke liye muassir ho nahin sakti. Lekin 
kis tarah yih Kalam nauzadagi ka wasila ho sakta hai ? Is ke do 
jawab ho sakte, muwafiq is ke ki lafz nauzadagi ke mane qillat 
ya kasrat se lie jawen. Halanki Khuda ek hi dam men ruh ko 
zindagi bakhshta hai, to ta-ii- ^jaula karne ke liye jagah kahin 
baqi nahin ; aur chiinki Ka'am sirf tasir i najat- bakhsh paida 
karti hai, to jab fazl se dil taiyar kiya gaya, to Kalam nauzadagi 
ka wasila hota hai, sirf jahan tak ki Kalam ke sunane aur parh- 
ne men Rdh-ul-Quds ki tasiren pai jawen. Lekin agar ham 
nauzadagi ke mane wasi lewen, yane na sirf Khuda ka dili 
kam, par wuh tasirat bhi jo dil ke khiyal aur ihsas i mubaddal, 
par hoti hain, aisi halat men ham asani se samajh sakte hain, ki 
kis tarah Kalam dil ko ilm pahunchane ka wasila thaharta hai, jis 
se wuh kashishen aur muhabbat paida hoti, jo zindagi i ruhani ki 
asl hai. Kalam akela kabhi haqiqi iman paida nahin karta, lekin 
jab Khuda ki Ruh andhe dil par muassir hoti, tab Injil ki jalali 
sachchaian beainihi waisihi nazar parti hain, jaisa ki chahiye ; 
aur yun iman i najat-bakhsh ki garaz thaharti hai. Waisahi jab 



404 YAHOWAH SIM KE 

Kalam ke wasi'le taqaddus ka husn nazar parta hai, to us se ina* 
Labbat ubharti ; jab, Khuda ke Kalam ke mutabiq, gunah hamen 
nafrati aur ghinauna malum howe, tab haqiqi tauba bharakta hai; 
yuuhi tabiat i nauzadagi ki aur sari kashishen taraqqi-pazir hoti 
hain. Chunanchi haqiqat men, yih kah sakte Lain, ki zindao-i i 
ruhani ka bar ek fil Kalam i haqq se mutaalliq hai, wuh wajibi 
garazen pesh lati, aur khwahish i targlbi bhi muhaiya karti hai. 
Filhaqiqat, agarchi dil kori aur kharabi se khali howe, to haqq ka 
pesh ana hi, be tasir i fauqul-adi kafi tha, ki sare afal i quds aur 
mahabbat ko ubhare. 

Nauzadagi men koi nai istidad paida nahm hoti ; kydnki jaisa 
bargashtagf ke sabab se insan fail i khud-mukhtar hone se baz na 
raha, par sari istidadeu qaim rahin, usi tarah par nauzadagi men 
koi nai istidad hasil nahin hoti. Bargashtagi se kisi jismani 
quwat men khalal ya nuqsan waqi na hua, par akhlaqi khubi al- 
batta jati rahi. Ek hi ruh ya to jahalat men rah, ya danish se 
mamur ho sakti hai ; us men pak khwahishen aur mahabbat pai 
ja sakti, ya to wuh us se billvull khali ho sakti hai. Sifat i akh- 
laqi ruh ke liye ek tarah ki poshish hai, jis men tagaiyur ho sak- 
ta hai, par Ruh ki asl, aur us ki asli istidadon men tabaddul mu- 
hal hai. Agarchi gunahgar ki nauzadagi men Alqadir ki qudrat 
zahir hai, par insan sirf us ki tasir se waqif hota hai. Nauzadagi 
ki babat tayaqqun i taskin-amez hasil karne ke liye, chahiye ki 
bari raashaqqat aur shauq ke sath ilahi zindagi basar karne men 
sai karen. Jo ehiz az khud tarik hai, us par kisi qadr ziyadati 
kyun na ho, taubhi safai hargiz na hogi j lekin agar ham tariki 
se nikalke roshni men awen, to ham us bat ko, jo age tariki men 
chhipi thf, saf saf malum kar sakenge. Agar ham jiina chahen 
ki hamara iman aur mahabbat aur ummed haqiqi aur dili hai ya 
nahin, to munasib hai ki ham in nimaton ko kam men lawen, aur 
tab ham un ki haqiqat daryaft kar lenge. Lekin chunki iman 
haqiqat men zahir ki hui rahmat ko pahchanke qabul karna hai, 
waisahi Masih par iman lane, aur apna bojh us par dalne se, ham 
aram aur itimad hasil karte hain. Jahan fil i nek sliuru hua, 
wuh tamami tak pahunchayi jaega. Siwa un ke jo ki akhir tak 



KIIUD i K.i Dfx. 405 

paecUr hain, koi' nnjat na ])a\venj>c. Is mazimin ko Masih kc 
sha;j:iv(l i nialibiib ki baton se kbutni karen^'e, '• Dcklio kaisi ma- 
habbat Bap ne bam pur dikhlai, ki liain Kbuda ke bc^e kahla- 
wen ! Azizo, ab ham Kbuda ke farzaiid haiij ; aur hanoz malum 
nahin, ki ham kya lionge ; lekiu ham jante liaiij, ki jab wuh 
zahir hoira, ham us ki manind hoijgc; kyiiijki ham use, jaisi wuh 
hai, dekhenge. 



ATHARAIIWAN BAB. 

Tauba, aur Khudawand TsA MAsfii par 

fwAN LANE KE BAY AN MEN. 

Tauba dil ki tabdil hai, bihtari ke live ; par Sawal o Jawab ki 
Kitab ke satasiwen jawab men us ka yih bayan railta hai, *' Tau- 
ba i hayat rasan ek nimat i salaraatbakhsh hai, jis se {:;unahgar 
apne gunah se haqiqatan qail hoke, aur Khuda ki rahraat Masih 
men dekhke, udasi aur nafrat ke sath apne gunah ko cbhor 
Khuda ki taraf ruju lata, aur nai itaat ka pura irada o sai karta 
hai." Aur iman ka yih bayan hai, ki wuh " ek nimat i salamat- 
bakhsh hai, jis se ham use [Tsa Masih] qabiil karke najat ke 
liye faqat usi par, jaisa ki wuh Injil men hamare liye pesh kiya 
gaya hai, takya karte hain." 

Iman aur tauba ki durusti chahiye ki un ke phalon se sabit 
ho. *' Iman mahabbat se kara karta,aur dil ko pak karta hai." 
"Iman dunya ko jitta hai." Yaqub farmate hain, " Mujhe 
apna iman bagair amal ke dikhla, aur main tujhe apna iman 
apne amal se dikhlaiinga." Tauba karna hi gunah se Khuda ki 
taraf phirna hai. Wuh gunah se tabdfl ka agaz hai. Yuhan- 
na Baptisma-denewale ne, jab tauba ki manadi karta tha, logon 
ko sikhlaya, ki " tauba ke laiq phal lao." Tauba gunah ke liye 
kafara nahin hai ; lekin wuh gunah ki muafi se sakht tawassul 
rakhti hai. Isi liye kaha gaya tha, ki " tauba karo, aur phiro, 
ki tumhare gunah mitae jawen." 



406 YAHOWAH SIM KE 

UNNISWAN BAB. 

TaQADDUS AUR AFZAISH I FAZL KE BAYAN MEN. 

Nauzadagi men rubani zindagi inayat hoti hai ; lekin taqaddus 
us ka agaz hai. Is zindagi i rubani ki tawanai o quwat, tabaf 
zindagi se mnwafaqat rakhti hai, jo bar shai men mukbtalif hai. 
Lekin sab men nakamil hai, aur ehabiye ki bari bosbyari se pala 
jawe, taki roz-marra quwat basil kare, aur rafta rafta rasidagi tak 
pabuncbe. Kbuda ne is garaz ke liye tarab tarab ke wasile mu- 
qarrar kie bain, jin ke istimal men besbakk afzaish basil bogi, 
jaisa ki hamaia jism khane ke wasile barbta hai. Mumkin hai 
ki donon men aksar auqat zawal paya jawe, lekin haqiqat yun 
hai, ki jab dindari ne dil men bakbubi jar pakri, to besbakk af- 
zaish bogi, aur us men sabit qadam rabna rasidagi ko pahuncha- 
wega. Aur agarchi muhal hai, ki is zindagi men kamaliyat basil 
ho, taubbi sare sachebe Masibi us ki baqiqi khwabisb rakbte bain, 
aur is zindagi men wuh bamesba us se nazdiki basil kar sakte 
bain. Aur dindari men is qadr taraqqi-pazir bo sakte bain, ki 
kam o besh kamaliyat ke darje ko pabuncbte. Bayan i mazkura 
i bala se yib saf rosban hai, ki taqaddus aur nauzadagi men ba 
jinsiyat bargiz farq nabin ; par is men se ek to ag-az hai, aur diis- 
ra usi zawabit ki paedari aur taraqqi hai. Taqaddus men do ba- 
ten saraajhni ehabiye. Pahle, gunab ko dabana ; aur ddsre din- 
dari ke shuglon men quwat aur paedari ki afzaish basil karna. 
Par agarchi in men farq nazar parta hai, taubbi un ka alag alag 
bayan karna lazim nabin, kyunki ek bat men taraqqi-pazir bona, 
besbakk dusre men bhi afzaish basil karna hai. Mizan ke do pal- 
roij ki manind, jab ek dabta, to besbakk dusra uth jata hai. 
Zindagi i rubani ka bhi yibi bal hai. Agar gurur dabaya jawe, 
to besbakk farotani barbegi j agar makhluqon ki narawa mabab- 
bat uth jawe, to Kbuda ki mahabbat mazbuti pawegi ; lihaza aur 
sari nimaton ka bhi yihi bal boga. Agar bam is mazmun ko 
durusti se daryaft karen, to yibi malum boga, ki gunab haqiqat 
men fmau aur un pak khwahisbon ke istimal ke wasile, jo us 
se sadir hoti bain, nest bo sakta hai. Sharai jidd o jihd se 
kaisi hi sargarmi ke sath kyun na ho, ya talim i tanhai se, kaisa- 



KHUDA K.i DIN. 407 

ill sakbt kyun na ho, is tabai khantbi ki nadi men ho age barhna, 
amr i mushkiltarin hai. Bilashubha munasib to hai, ki ham 
apne jism ko clabae rahen, ta na ho ki us ki andhi shahwaten 
aur harakat din ke istinial men niani thahrcn ; auv kablii kabhi 
roza rakhue se haqitji Masihl afzdish i ruhaiii men bari madad 
pata hai; khass karke aisi halat men jab ki use kisi ragbat i jis- 
mani ya uljhanevvale gunah se jang liai. Naz o riiinat men pala 
hua jism hamesha fazl ki afzaish ka mnkbahf ralicga. 

Yad rakha chahiye, ki Riih-ul-Qiids hi ka kam hai, ki bar ek 
afal aur ishgal i quds. paida kare aur nauzadagi ki nisbat iman 
ke pahle fil ki istidad bakhshe. Ham ap men kuehh taqat nahin 
rakhte. Masih ne farmaya hai, " Turn mere bagair kuchh nahin 
kar sakte." Wuh tak hai, aur imandar dah'an bain. " Jis tarah 
ki dali ap se mewa nahflj la sakti, magar ;ab ki wuh darakht 
men qaim ho, usi tarah turn bhi nahin, magar jab ki mujh men 
qaim ho." Bhala, to is se yih na nikahi chahiye, ki koshish karne 
kf niyat ur gai, ya kam ho gai ; lekin is ke Ichilaf wasilon ke 
istimal men bedari basil karne ke liye akeli uskawat hai. Kyun- 
ki agarchi qudrat Khuda ki hai, par wuh qudrat Khuda ke thah- 
rae hue wasilon ki wisatat se sai hai. Isi liye Pak Nawishtoii 
men Khuda ki madad aur insani amal hamesha mill juli pai jati 
hain. Jab ki Masihion ko talqin mili; ki, "Apni najat ko purd 
karen," wajh us ki yih di gai hai, •' Ki Khuda hi hai, jo turn 
men asr karta hai, ki tum us ki marzi ke mu.vafiq chaho aur 
kam karo." Jahan do mukhtalif chizen ek hi shakhs men mau- 
jud hain, wahan beshakk mukhalafat hogi. Jab mahabbat ki 
dhara bilkuU dunya hi ki taraf bahtf hai, to kfsi tarah ki mu- 
khalafat ki tamiz nahin hoti, bajuz us ke jo tamiz ki shikayaton 
se uthti hai, ya gunah-aluda khwahish i mukhtalifa ki namuwa- 
faqat se paida hoti haU Lekin haqiqi imandar men, " Jism ki 
khwahish Riih ki mukhalif hai, aur Ruh ki khwahish jism ki 
mukhalif: yahan tak ki jo kuchh wuh chahta nahin kar 
sakta,'* Gal. 5: 17. Aur aksar ruhani admi jankandani ke 
alam men chilla uthta hai, " Ah zerbar admi main jo hiin ! kaun 
mujhe is badani maut se chhurawega ?" Rum. 7 : »4. Agarchi 



408 YAHOWAH SIM KE 

is mukhalafat men fazl hi bar ata hai, kyunki likha hai " gunah 
tumhare upar tasallut na karega," taubhi kabhi kabhi, azraaish 
men parke, aiir gaflat ke sabab se mard i Kbuda past aur zalil 
ho jata hai, aur agar us ke Munji ka hath dast-andaz na ho, to 
kabhi nahin uth sakta. Lekin chiinki fazl ka kam fmandar ki 
khiibi bagair shuru hua, wahi mahabbat, jis ne use us ke gunahon 
aur dunya se pahle muassirana taur se bulaya, ab bhi us ka 
taaqqub karta, aur akhir i kar dushman ko us par fath pane na 
dega. Shaitan kabhi is bat par fakhr karne na pawega, ki main 
ne Khuda ke barguzide ko, jis ki najat ke liye Masih ne apni 
jan df, tabah kiya. Agar wuh gire, to phir uth khara hoga, kyun- 
ki Khuda ne kaha hai, "Mera fazl tere liye kafi hai," aur ki 
" Main tujhe na chhorunga, na faramosh karunga." Balki Khu- 
da ke farzandon ka girna hi un ki afzaish i ziidi ka bajs hota 
hai. Dil ko past karne aur apna bharosa chhorne ke liye, koi 
chfz aisi kargar nahin^ jaisa ki in musibaton men phansne se 
hota hai. 

Taqaddus hasil karne ke yih do wasile hain, Khuda ka Kalam 
aur Dua. Khuda ka Kalam Ruh ki parwarish aur zindagi ke 
liye khurak hai. Masfh khud filhaqiqat nan i zindagi hain wuh 
manna jo asman se utra ; lekin sirf Kalam hi ke wasile, aur 
us men Masih ko pate hain : wuh us men zahir kiya gay a hai, 
wahan us ka martaba aur jalal ashkara kiya gaya, wahan ham 
us ke pakiza zindagi us ke mujize, taklifat, aur maut, us ke ji 
uthne, asman par charh jane, aur sifarash ka bay an pate hain* 
Iman aur mahabbat o ummed ki sari garaz us ke Kalam hi men 
milti hai. Lihaza iman men taraqqi pane, aur fazl men haqiqi 
afzaish hasil karne ke liye, munasib hai) ki Khuda ka Kalam 
bari hoshyari se parhen, aiu* us ki sachchaion par gaur karen. 
Dusra wasila Dua ka hai, khass kaike Riih ul Quds ki tasir ke 
liye dua mangna. Bagair Ruh ke, ham dekh chuke, ki taraqqi 
muhal hai ; par Khuda ne bari mihrbani se wada diya hai, ki 
yih sari barkaten dua ke jawab men inayat hongi. Aur yih don- 
on watsilc muwafiq hain ; kyunki Kalam, " Riih ki talwar" kah" 
lati hai ; Ruh sirf Kalam hi ke wasOe tasir karti hai» Pas, agar* 



• kHUDA KA Dfx. 40^ 

fchi ham dekhte hain, ki taqaddus bakhshna Ruli ka kam hai, 
par Masih ki wuli dui i muassir bin marqum liiii hai, " Unheii 
apne sachchai se pak kar, tera Kahim sachchai hai." 

Agarchi taqaddus ke sare wasile inhin do baton men sliainil 
hain, par aiir bhi kai ek wasile haiij jo is g-araz ke live miiassir 
hain; wuh yih hain, din ki khidmat karna, achehlii achchhi ki- 
taben parhna, kalisyai ahdon men sharik bona, aur roza rakhna. 
Is darje men ek aur bhi wasfla hai, jis ke paband bona hamen. 
munasib nahin ; yane tambih i Ihihi. ^Musibat ke faidon ka pik 
kitabon men barha bayan hua hai, aur bar ek Khuda-zad there 
dinon ke tajribe ke sath Dadd ki baton men yih kah sakta hai, 
" Mere liye achchha tha, ki main musibat-zada tha." Aur Pulds 
ne yih gauahi di hai, ki agarchi " liar ek taib'b bil-fil farhat 
bakhsh nahin, balki gamafza uazar ati hai ; par age ko wuh ua- 
hen, jo us ke sabab se mihnatkash hue hain, sadaqat ke rahat 
afza mewe degi," Ibr. 12: 11. Yih musibat Khuda-zadon par 
baz baz auqat is sabab se ati hai, ki unhen gavdaukash hone sc 
baz rakhe, aur un ki bargashtagi pher lawe ; jaisi Daud ne 
kaha hai. 

Agarchi Masihi is zindagi men begunah kamaliyat ko nahin pa- 
hunchte, par sare Khuda-zad, maut men is halat ko hisil karenge. 
Masih us ke sare jism ko apne Bap ke takht ke sarahne bedag 
hazir karega. " Ham us ki maniud honge, kyiinki ham use jaisa 
vvuh hai dekhenjje." 



BISWAN BAB. 
Amal I Nek, aur faraiz i MAsfnf ke bayan men. 

" Sachchai ki garaz neki paida karna hai ;" aur sachchai kl 
barf kasauti yih hai, ki wuh pakizagi barhane ki taraf mail hoti 
hai, Masih ke us qaul ke mutabiq, ki " Turn un ke pbalon se 
unhen pahchanoge." Araal i nek wuh hain, jo shariat i Ilahi 
chahti hai, ki bar darje ke logon se baja lai jawe, aur un ahka- 
mon ka manna, jo ba hukm i Ilahi us waqt raij hon. In faraii 
ko aksar tin darjon men taqsim karte hain, hamare faraiz Khudii 
" " (-2) I 



410 YAHOWAH SlM KB • 

ki, {ipne parosion ki, aur apni, nisbat ; par haqfqat men hamari 
sara faraiz Khuda hi ko wajib hai. Wuh hamftra shariatdihinda 
hai, aur ham usi ki hukiimat men rahte hain. Agarchi Masih 
ne Khuda ke bargu^idon ke iwaz men ahkam i sharai ko pura 
kiya, par us ne unhen shara i akhlaqi ke mahkum hone se azadi 
nahin balfhshi. Aisi rihai ka khiyal samajh men nahin ata; 
kyunki naraumkin hai ki makhluq par koi aisa farz na ho ki wuh 
apne Khaliq ko pyar, aur us ki izzat kare ; agar sharig,t se aisi 
khalasi mumkin ho, to na barakat, par lanat ka bais hoga ; kyun- 
ki hamari khushi isi bat men hai, ki ham Khuda ki sharfat ke 
muwafiq chalen. Chunanchi likha hai, " Tere hukmon ke man- 
ne men bara hi ajr hai." 

Halanki faraiz i farmanbardari kabhi mit nahiu sakti, waisa 
hi wajibat i sharai bhi kam nahin ho sakte hain. Insan par 
farz hai ki Khuda ko apne sare dil se pyar kare. Agar insin 
pahle ahd ki shart ko baja lata, jo us se kamil farmanbardari 
chahti thi, taubhi wuh apni sadaqat ke bais se farmanbardari ke 
akhlaqi faraiz se kabhi azad na thaharta. Firishte, jo khushi ki 
halat men qaim samjhe jate hain, un par bhi farz hai ki Khuda 
ko pyar karen. Pakizagi aur khushi hargiz juda nahin hain. 
Pak Kitabon men Masihion ke liye barha yih nasihat milti hai, 
ki hoshiyar, aur sargarm, aur apne apne darje ke mutabiq apne 
mutafarriq faraiz ke ikhraj men sai howen; aur in kamon ke 
karne men Khuda ki madad mang, aur us ki intizari kar sakte 
hain. 

Baze baze faraiz bar darje ke logon par wajib hain ; maslan 
Khuda ki ibadat karni, admion ki bhalai chahni, aur un se nek 
suluk karna, aur aise kamon se baz rahna, jo Masih ki beizzati 
ki taraf mail hon, aur jin se hamare parosion ka nuqsan ho, ya ap- 
ne faidamandi aur taraqqi men liarj pare. Khass karke do 
baten nihayat lazim hain. Pahle yih, ki ilm i najatbakhsh aise 
logon men phailawen, jo is ganj i bebaha se raahrum hain. Yih 
faraiz i mutlaq hai, agarchi wasilon ke wajibi istimal men logon 
ki hajaton ke nuuvafiq kuchh kuchh farq par jata hai. Sare 
Masihion par farz hai, ki un ki guftagu hamesha fazl ke sath, 



KHUDA KA d/n. 411 

namak se namkin kiya hua ho, ki sunnewalon ke live fail ka 
bais howe. Uu ka kain yih bhi hai, ki rozmarra ek dusre ko ta« 
lim aur tadib dewen, ta na ho ki koi gunah ke fareb men parke 
sakht ho j4\ve. Un par yih bhi ^vajib liai, ki na sirf hukm hi, par 
namune se bhi sikhlawen, yanc, deklincwalon ki nigah men ck 
pakiza zindagi basar karen. Jaisa Pulus ne farmaya hai, ki tum- 
hari guftagu Injilwalon ke niuwaliq howe. Aur hamare Khnda- 
wand ne bhi apne pahari wa7 men kaha hai, ki tunihari roshni 
admion ke samhne aisi chamke, ki vvuh tumhare achchhe kamon 
ko dekhen, aur tumhare asmani Bap ka ijlal karen. Is faraiz 
yane, mahabbat ki khassiyat hi se yih bat sabit hai, ki sare Masf- 
hion par yih bat farz hai, ki Injil ko un ke darmiyan bhejen, jo 
najat ke is zariiri wasile se ajiz hain ; kyuijki, "be manadi kar- 
newale ke vvuh kjunkar sun sakte hain, aur agar bheje na javven 
to kis tarah manadi kar sakte hain ?" Lihaza sab ko munasib 
hai ki apni istidad ke muwafiq, is kara men madad karen, yane 
padrion ko sambhalen, Pak Kitabon aur dfni risalon ke chha])wa- 
ne aur taqsim karne men madad karen, aur aisi jagahon ko qaim 
rakhen, jahan khadim i din taiyar kie jate hain. Lekin ilahf 
sachchai ka qimati bfj bithvana khass kar un ke liye wajib hai, jo 
is uhda i pakiza ke live intikhab aur muqarrar kie gae hain. 
Jab ki dini Injilwali amurat kisi ke mutaalliq hai, aur agar wuh 
kanara-kash hokar kisi dunyawi kam men masligdl rahe, to bari 
saza ke khatre men apne tain dalta hai. Ham yih batcn Pulds 
se sikhte hain, jo safha i tawarikh par aise aise bayan chhor gaya 
hai. Wuh Khuda ko gavvah lata hai, ki wuh Afsiis ke admi'on ke 
khiin se bari tha, is liye ki wuh kahta hai, main iuhen taulja aur 
Khudawand Isa Masih par iman lane ki basharat dene se baz na- 
hin raha ; jis se yih saf ishara hai, ki agar wuh is qadr wafadar 
aur bedar na hotii, to un ki halakat ka us par ilzam lagta ; aur 
yih bat us se mutabaqat rakhti hai, jo us be-iman rakliwale ki 
babat kahi gai, jis ka zikr Ilizqiel Nabi kf kitab men hua hai. 
Injil ki basharat dena khadimon ki marzi ])ar mauquf nahin, 
chunanchi Piihis ne is ke mutabiq ek jagah men farmay:i hai, 
'* Wawaila mujh par, agar main Injil ki khushkhabri na suuadn." 



413 YAHOWAH SIM E.E 

Phir, jin logon ne ki larkoii ki talqin ka zimma uthaya ho, ud 
par khass karke farz hai, ki un ke taza diloii par Khuda ke Pak 
Kalara ki talfm munaqqash karwaen. Walidain, aur lawarisoii 
ke hami, aqa, aur har darje ke mudarrison par yih bat bahar hal 
munasib hai aur koi sharfat unben is faraiz se bari kar nahin 
saktf. 

Dusra faraiz i mutlaq yih hai, ki ham Khuda se dua mangen, 
ki wuh aqsa i zamin ki sari qaumon par apni barakat nazil kare ; 
khass karke badshahon aur sahib i ikhtiyar par, na sirf is hi liye 
ki wuh najat pawen, lekin ki Masihi danishmandana aur adil sha- 
riat ke intizam men hokar aram aur salamati se dindari aur diya- 
natdari se zindagi basar karen. Sab par lazim hai, ki dil ki khu- 
shi aur sargarmi se kalisya ke zahiri ibadaton men sharik howen, 
aur ap ko baham jama karne men gafil na howen. Dua ke liye 
chhote chhote majma men ek dil hone ke liye bhi hamen taqwiyat 
milti hai ; aur hamen yih tayaqqun bhi bakhsha gaya hai, ki Ma- 
sih aisi jamaaton men hazir hoga, aur hamari duaen bhi sunf 
jaengi. Is ke shamil hal gharane ki dua bhi nihayat zarur hai. 
Is ke siwa chahiye, ki ham apni *' kothrion men dakhil hokar, 
darwaza band karen, aur apne Bap se poshida men dua mangen ; 
aur hamara Bap, jo poshida men dekhta hai, hamen ashkara ajr 
dega." 

Masihi faraiz men sab se sanjida aur takidi yih hai, ki ham ga-. 
ribon aur musibatzadon par shafaqat aur rahmat se nigah karen. 
Pak Kitabon men aksar " amal i nek" isi taraf ruju kie gae 
hain. Is bat men ham Masih ke naqsh i qadam par chalte hain 
jo charo taraf " neki karta phira," yane, garihon ko Injil ki 
khushkhabri sunata, aur musibat-zadon ki taklifen dur karta raha. 
*' Mazhab i khalis aur Khuda aur Bap ke samhne beaib yih hai, 
ki ham yatimon aur bevvon ki musibat men mulaqat karen, aur 
apne tain dunya se bedag rakhen." Is faraiz ki zarurat ke qail 
karnewali wuh baten hain, jo Masih ne Mati 25 men qiyamat ki 
babat kahfn, aur us majma ki khushi aur nakhushi donon ko ap- 
ne shagirdon se nek suluki par mauquf rakha : " Tab Badshah 
un se jo us ke dahue bain kabega^ Ai mere Bap ke mubarako. 



KHUDA kA Dfv. 413 

idhar ao, us badshahat ke waris ho, jo ibtlda i alara se tumhare 
Uye taiyar ki gai : kyiinki main bhukhi tlia, nur turn ne raujhe 
khilaya, main pyasa tha, turn ne raujhe pilaya : main pardesi tha, 
turn ne men mihmandari ki : nanga, aur tum ne mujhe pahina- 
ya : main bimar tha, aur turn ne men' bimardari ki : main qaid 
men tha, aur tum mere pas ae." Is ke jawab men jab h)gon ne 
us se yih piichha, kis waqt ham logon ne yih kiya, us ne kaha, 
"Jo kuchh tum ne mere in chhote bliafon men se ek ke sath ki- 
ya, sab tum ne mere sath kiya." Par shariron ke iham ka yilif 
sabab diva gaya hai, ki wuli is faraiz se gatil rahe. Insan apne 
faraiz se ziyada kam karne ke laiq hai naliin. Jab wuh sare 
hukm baja laya ho, tab chahiye ki iqrar kare, ki main nalaiq kha- 
tlim hun ; aur ki siwa us ke jo ham par farz tiia, ham ne kuchh 
na kiya. 



IKKISWAN BAB. 

Dua' ki BAB at. 

Dua ka faraiz ham aql se sikhte hain. Jab hirka bhukha hota, 
us ki tabiat use uskati hai ki a])ne waUdain pas jawe ; aur un ki 
tabai mahabbat fauran apue larkon ki ihtiycij rafa karne ko mus- 
taid hoti hai. Balki aisi halat men bhi jab ki wuh unhen waqt 
par zardri khaua dene ki khwahish rakhte, wuh yih chahte hain, 
ki larke apni azadi zahir karen, aur apni ihtiyajen bayau karen. 
Bhala agar dunyawM wahdain ki nisbat yih kirn wajib aur munasib 
hai, to kitna ziyada munasib hai ki ham har ek nek inam ke hye 
apne asmani bap par takya kar rahen, aur us ke nazdik jikar 
aisi baton kf darkhwast karen, jo hamare lial ki aur abadi bihtari 
ke hye zarur hain. Isi qaide ])ar hamara Khudawand apue sha- 
girdon ko sikhlata hai ki wuh Riih-ul-Quds ki bakhshish ke hye, 
jis men sari ruhani barakaten shamil hain, du.i mangen. Jaisa 
likha hai, " Aur main tum se kahta hun, mango am- tumlien diya 
jaega, dhiindho aur tum paoge, khatkhatao, aur tumhare liye 
khola jaega, kyunki har ek jo mangta hai pata hai, jo dhiindhta 
hai use railta, aur us ke Irye jo khatkhatata hai, khola jaega. 

Tum men se kaun hai, ki agar us ka beta us se roti mange, wuh 
(2) I i • 



414 YAHOWAH SIM KE 

use pattliar dewe ? Ya agar machlili mange, use samp de ? Pas 
jab turn bure hoke apne larkon ko acbcbhi cbizen dene jante ho, 
to kitna ziyada tumbara bap, jo asman par bai, unben jo us se 
maugte bain, aebcbbi cbizen dega?" Mati 7 : H. Dua Kbuda 
ke layazal iradon ke muwafiq bai. Kyunki Kbuda ne apni tad- 
biron ke bandbne men garaz i muqarrari ko ^vaqi men lane ke 
liye sare munasib wasile bbi tbabrae, cbunancbi dua uu men 
kbass bai. Dua ki tasir sivf us nek anjam par, jo duagoon ki 
kbwabisbon par paida hoti bai, mauquf na rakbna cbabiye. Agar 
us se itna bi faida bo, to askar wub nek tasir, jo mangnewalon 
par asr karti bai, zai jaegf. Jaisa ki bam apne wabdain se 
mangke apni ibtiyaj rafa karte bain; waisabi, bam apne asmani 
bap se bbi wub barakaten jo bamare bye zarur bain, un ke bye 
dua mangne se pa sakte bain. 

Kitni dafa Musa ne apne duaon ke wasile Israelion par se 
Kbuda ki adalaten rok lin. Samuel Nabi ne bbi dua bi se apne 
dusbmanon par, Israelion ki taraf se, fatb pai. Par dua ki ajib 
tasir Iliyah Nabi ke muqaddame men mazkur bai, dekbo Yaqub 
5: 16—18, "Rastbaziki dua, jo tasiri bai, bara kam kartf. 
Iliyas bamara bamjins insan tha ; us ne diui ki, ki paui na barse, 
so sarbe tin baras tak zamin par pani na barsa. Aur us ne pbir 
dua ki, to asman ne pani barsaya, aur zamfn apna pbal uga lai." 

■ Dua men dil ke sare fil jo ibadat se mutaalliq bain, nisbat 
rakbti bain, aur bbi un kbiyalon ka, zabiri isbaron aur baton 
men wajibi taur se bayan karna. 

Jab ki admi Kbuda ki jalil basbmat ke rubaru bazir bota bai, 
aisi halat men us ki ibadat ka kbiyal karna nibayat munasib aur 
sanjida bai. 

Pbir, jab ki Kbudi ki qudrat, aur sban o pakizagi ka wajib 
kbiyal dil men paida bua, to us se kbauf i Ilabi, yane, tazim paida 
hoti bai. Gunabgaron ko cbabiye, ki jab Kbuda ke buzdr ate 
hain, pasbeman bokar apne gunabon ka iqrar karen, kyunki 
namumkin bai, ki bam Kbuda ki buzuri ka kbiyal karke, apni 
beliy4q^ati socbkar, us ke sambue past na bowen. Han sab se 



KfirDA K.i DIN. 415 

pak log maslan Yasaiyah, Daniel aur Yiilianna liawjiri bhi, Khu- 
da ki huzuri ki uishanian ilekhkar, n]m\ beliyuqati ke kliiydl se 
magliib ho gae. 

KbiuU kc liairatafza kamon aur knsliadadast bakhsliishon ke 
live bar ek di'ndar ka ilil cbabiyo ki tarif aur sbukrgu/ari se 
bhar jawe ; aur kbass kar munasib hai ki ha;n mababbat i najat- 
bakhsb ke live us ki tarif aur sbukrguzari karen. Ilamari ibadat 
ka yih bissa abad tak qaira rabega. Jo git ki yaban sliurd biia, 
asman men badd tak pabuncbaya jacga, jab ki muqaddas, jinboii 
ne Masib ke kbun se najat paya, aur us ki qudrat se bacb gae, 
ek bari mabfil men ho yih pukarenge, " Usi ko jis ne hamen pyar 
kiya, aur apne labu se bamare gunab dbo dale, aur bam ka 
badsbab aur kabin apne Kbuda Baj) ke banaya, jalal aur qudrat 
abad tak usi ko bai. Amin." 

Dua baqiqat men iltija bai. Ilam taklit i fazl ke nazdik is 
waste ate bain, ki apni bajat ke laiq cbizen mangen. Aur dua 
ki sbarb bhi yun hui bai, ki wub, " Kbuda ke age apni arzuon ko 
un chizon ke liye, jo us ki raarzi ke mmvafiq bon, Masib ke nam 
se guzranna" hai. Khwahish khud dua nabin bai, lekin dua ki 
asl yih hai, ki ham apni khwahisben Kbuda ke age bayan karen. 
Is men kai ek baten gaur-talab liain. 

Jab ki khwahish ziyada sakht liai, to bajat ka kbiyal bhi 
maujud hoga. Insan ke pas koi aisi cliiz nabin bai jis ke liye 
wub besabara ho. Wub apne jisra ki bibtari aur aram ke liye 
bahut si chizon ka hajatmand liai. Yih ibtiyajen Kbuda apni 
parwardagari ki rahmat-amez tadbiron se rafa karta bai. In hi 
barakaton ke mangne ke liye, use ijazat hai, ki Kbuda se ar« 
kare. " Haraare roz ki roti aj hamen de." Zamini barkaton 
ke muqaddame men chahiye ki ham apni zardrat ke muwafiq 
mangen, aur jitna ki hamari bhalai, aur Kbuda ke jalal ke liye 
ho. Jab ki tandurusti jati rahe, ya aur jismani barakaton ki 
kamti ho, to chahiye ki ham in miharbanion ki bahali ke liye 
us se madad mangen ; par is liye ki dukh p4ua achcbba bai, cha- 
hiye ki ham dua karen ki hamari taklifen taqdis pawen, na ki 
bilkuU utba li jawen. 



416 YAHOWAH SIM KE 

Lekin chabiye ki hamari diiaen apne aur auron ki babat kbass 
karke ruhani barkaton ke liye guzrani jawen. Aisi balat men 
muhal hai ki ham az hadd ba jidd bo saken ; balki ham yih 
sikhte hain, ki dua men bajidd hone hi se yih barkaten basil ho 
sakti bain. Lihaza sai karna aur sabit qadam bona lazim hai. 
Hamen chahiye ki dua mangen, aur ajiz na howen ; dua men pae- 
dar bo ; han, nit dua mango. Dua nibani zindagi ke liye aisa 
hai, jaisa ki dam 2indagi i jismani ke liye. Ham be dua zindagi 
basar nabin kar sakte. Munasih nabin ki ham apne dua ki qaid 
apne aur apne risbtadaron par lagawen. Besbakk in ke liye pable 
arz kar sakte bain ; lekin ham par farz hai, ki hakimon aur 
sahib i ikhtiyar-walon ke live, aur liar qism ke admion ke liye 
dua karen, ki I^huda un par rahim kare, aur apni najat unhen 
dikhlawe. 

Dua chahiye ki Masib ke nam par ki jawe. Dua ke maqbul 
bone ke liye iman bhi zarur hai ; aur iman bhi darmiyani ki ta- 
raf mansub hai. Ajiz taib dekhta hai ki main apne nam se 
Khuda ke takht i fazl pas a nabin sakta, kyiinki apne tain gunah 
aluda malum karta hai. Wuli sirf us waqt azadi aur itimad 
ke satb hazir bo sakta hai, jab wuh apne bare sardar kahin 
ko apne aur Khuda ke darmiyan khara dekhta hai. Iman- 
daron ki dua sirf hamare shafi Isa Masib ki sifarash ke sabab se 
maqbul aur muassir hoti hai. Yih wnh qimati bakhur hai, jo sare 
muqaddason ki duaon ke satb guzrani jati hai. 

Par iman Khuda ke wadon se bhi mutaalliq hai.. In par us ka 
mazbut asra hai, aur wub yih yaqin karta hai, ki jo kuehh us ne 
kaha hai, use wafadari se piira karega. Jo shakhs ki iman ke 
satb dua mangta hai, bharose ke sath yih ummed rakhta hai, ki 
jo kuehh Khuda ne dene ka wada kiya hai, wub hamari dua ke 
jawab men hamen inayat karega. Is liye munasib hai ki Masihi 
apni darkhwaston ke jawab ki intizari karen. 

Dua ki garaz yih nabin hai, ki aur w^silon ke istimal ko batil 
kare ; dua ke picbhe chahiye ki koshish ki jawe, jis qadr ziyadatar 
amanatdari se bam mibnat karenge, utna hi ziyada dua ke jawab 
men intizari karne ka ham sabab pawenge* 



KHUD A KA Dfx. 417 

BAISWAN BAB. 

NaJAT KE TAYAQQUN KE BAYAN ME5f. 

Ham Ibranfon ke maktub men iman aur ummed donon ke ta- 
yaq^m ka tazkira pate hain. Ilalanki iman khud sachchai par 
iman lana hai, pas iman ke tayaqqun se mazbut fnian ka ishara 
hai, yane sachchai ka aisa qail bona jis men kisi tarah ka shakk 
baqi ua rahe. Aur halanki ummed bihtari i ayanda ki intizari kar- 
na hai, waisa hi ummed ka tayaqqun yih hai, ki is bat ])ar qail ho- 
wen, ki jin barkaton ki ham khwahish rakhte hain, wuh hamen 
thik waqt par milengi. 

Lihaza iman ke tayaqqun aur tayaqqun i ummed men yih nis- 
bat hai ; ki iman ummed ki bunyad hai. Jab tak ki ham is bat ke 
bakhubi qail na hon, ki Masih men kamil aur muwafiq najat hai, 
tab tak namumkin hai ki yih tayaqqun basil karen, ki ham us ke 
wasile se najat pawenge. Lekin jaisa ki Khuda ne wada diya hai, 
ki bar ek shakhs jo Masih par iman lata hai hayat i abadi i)a\vcga, 
to jab ham sachche dil se iman lae, aur hamara iman mazbut hai, 
to yih natija nikal sakte hain, ki yih najat hamari hai. Haqiqat 
yun hai. Khuda farmata hai, " wuh jo iman lata hai najat pa- 
wega." Main janta bun, ki main iman lata bun, is liye main na- 
jat paunga. To is natije, yane is tayaqqun ki qiiwat, ki main na- 
jat paunga, pahle us tayaqqun par mauquf hai, ki Masfh men bar 
ek imandar ke liye najat hai. Agar is men kuchli shakk paya ja- 
we, to halanki iman ka tayaqqun hai nahin, beshakk najat ka ta- 
yaqqun bhi nahin basil bo sakta. Par agar is sachchai ko bejum- 
bish qabul karen, to albatta ummed ke tayaqqun ke liye mazbut 
bunyad pawenge. 

Dusre, jab Khuda ke wade par iman lae, to yih yaqin jana cha- 
hiye ki main I'maa laya, aur ki mera iman thik hai. Kyunki bar 
chand iman lawen, ki Khuda ka wada sacbcha hai, aur ki wuh 
use jo iman lata hayat i abadi dega, taubhi agar apne hi fman 
men shakk pare, to najat ka tayaqqun basil nahin ho sakta. Is ta- 
rah ka shakk namumkin nahin, kyunki kai tarah se iman ka zikr 
hiia hai, jo iman se tawassul nahin rakhtin. Chunanchi ek tarah 
ka imanj jo mumid i hayat nahiy hai, yih hai, ki zahiri sa^i alama 



418 YAHOWAH SIM KK 

ten is taraf ruja malum hoti hain, ki mera imia pakka hai, par jab 
Azmaish men pari, to khota nikla. 

Phir, bazon ne najat ke waris hone ka pura gumaa kiya, taiibhi 
un ki ummed lago ya dhoklia tha. Is live agarchi imandar aajat 
ka tayaqqun basil karna pable nihayat halka samajbta hai, tau 
bhi jab dil ke fareb, aur Shaitan ke iqtidar, aur aksar farebon par 
nigah karen, jo waqd men ae hain, to yih yaqin karna parta hai, 
ki tayaqqun i sahih, aur bejumbish, jaisa ki Kalam i llahi chahia 
hai, koi hasil nahin kar sakta, jab tak ki Ruh-ul-Quds us par ga- 
wahi na dewe. In dinon men kitne Masihi hain, jo apni halat i 
ayanda ki babat najat ka aisa tayaqqun nahin rakhte, jis se ki 
shakk aur dar rafa howen. Unhon ne ummed i tasalli-bakhsh 
paya, par ummed ka tayaqqun nahin basil kiya ; siwa kisi khass 
waqt par jab ki Khuda ki mahabbat Ruh-ul-Quds ke wasile Un 
ke dil men bahai gai. Tab Rub un ki rdhon ke sath gawahl deti 
hai, ki vvuh Khuda ke farzand hain. 

Riih ki is gawahi par log muttafiq nahin. Lekin halanki jhuthi 
khushian bhf hain, jo aksar bahut bashshash hotin, to aisa yaqi'n 
karna chahiye, ki yih tayaqqun iman aur mahabbat o khushi ke 
istimal se milti hai : is tarah par ki in ke wajud men kisi tarah 
ka shakk baqi na rahe, jaisa ki is men kuchh shakk nahin, ki yih 
khiyalat Khuda ke farzandon ke bye khass hain. Rub na sirf 
dil ko munauwar karti hai, ki Kalam men taqaddus ke husn hi 
ko dekhe, par ki sachchai ki siirat ka bhi khiyai kare, jo dil men 
paida hoti hai, aisa ki us ki roshni ke wasile se imandar apne 
guzre hue tajribe par nigah kar sakta, aur waqt ba waqt dekh 
sakta hai, ki main ne haqiqi iman, mahabbat wg. zahir kiya ; 
ya ki wuh haqiqatan ab in barkaton ke istimal men rahta hai. 
Khuda imandar ke dil men apni mahabbat aur tabanni ki aisi 
tabiat dalta hai, ki wuh bete ki si itimad ke sath, A'bd, 5'ane bap 
pukar uthta hai. Aisi bahutsi sanaden muqaddason ke tajribe 
se aid ho sakti hain. 

Lekin afsos ! ki aksar sanjida aur waqifkar shakhs apni ruhani 
halat ki nisbat shakk aur ishtibah men pare rahte hain. In masle 
hue senthon ko na torna, na apni kisi talim se is bujhti bui 



Khuda ka nfs'. 4VJ 

ehingari ko bujhana chahiye ; kyuijki aksar in ke Jarmiyan ha* 
qiqi dil sliikasta aur ajiz pae jatc haiij, jiu men Yahowah sakin 
bone se kliiish liota liai. Jab ki ishtibah Kliiula ke Kalani ki 
sachchai ke itibar par nahin, par apue iman ke sihat kc bharose 
par hai, to use beimani na kaha chaliiye ; kyunki bahut se sabab 
hain, ki ham apne ilil par bharosa karna clilior den, aur yih be- 
himmati aur beyaqmi, na beimani, ])ar klnul-danistagi, aur pasti 
ka nishan hai. Tis par bhi aise shakhs aksar us tasalli se jo 
Masihion ko hasil karna chahiye mahrura rahte hain. Yih shu- 
bhe bahut pareshani men dalte, aur us shakhs ko mazhab ki 
khubian auron par zahir karnc nahin dete. Chahiye ki har ek 
shakhs is tariki se, jis se us ki anewali khushian aisi dhundhli ho 
jatin, nikal bhage. Har ek imandar, jo hoshyari se us ka joyan 
ho, najat ka tayaqqun basil kar sakta hai. Kash ki har ek is 
barakat i bebaha ke husiil ke live koshish kare ! 

Tayaqqun ka sahih taKm bare Sawal o Jawab ki Kitab men ydn 
mazkur hai, " Wuh jo haqiqat men Masih par iman late, aur 
sare nek tami2 se us ke samhne chalne ki koshish karte hain, 
be zuhur i fauq ul-adi, iman ke ^vasile se, jis ki bunyad Khuda 
ke wadon ki sachchai par hai, aur lUih-ul-Quds ke wasile se, jo 
unhen taqat bakhshti hai, ki ap men un nimaton ko malum kar 
saken, jis ke liye ziudngi ke ^vade die gae liain, aur jo un kl 
ruhon ke sath gavvahi deti hai ki wuh Khuda ke farzand hain, 
yih sahih tayaqqun basil kar sakte hain, ki wuh fazl ki halat 
men hain, aur ki us men najat tak paedar rahenge." 

Phir, "Fazl aur najat ka tayaqqun is liye ki fman ki asl se 
nahin, saehche Masihi us ke hasil karne se peshtar us kf bari 
intizari kar sakte hain ; aur jab use pa chuke tab bhi gunah o 
azmaish, aur apni beliyaqati ke bais se kamzor aur rauhrail ho 
sakte ; tis par bhi wuh Khuda ke Ruh ki aisi huziiri aur hifa- 
zat se mahriim ho nahin sakte, ki mahz na-uramedi men par 
jawen." Najat ka tayaqqun is hi zindagi men hasil hota, aur 
yih bat Purine aur Nae donon Ahdnamon se sabit hai. Ilan, jin 
jin muqaddason ki riihani halat ka zikr hua hai, malum hota hai 
ki wuh apne milap am* maqbiiliyat ka pura kbiyal rakhte the* 



420 YAHOWAH SIM li^E 

Is tayaqqun ke hasil karne men albatta kuchh kuchh shakk hota 
hai, ki kyd jine unhon ne Khuda ke ilham se, jo wiih apne 
dilon men rakhte the, Use hasil ki\fa, ya kya j^ne un par saf saf 
alag ashkara kiya gaya, ki wuh Khuda ke le-palak, aur aziz far- 
zand hain. 

Ham jante hain ki kabhi kabhi aisi baten tanha muqaddason 
par zabir ki gain, maslan, Habil, Nuh, Abiraham, Yasaiyah, aur 
Daniel par : lekin mujize ki niri taqat se, un logon kf riihani 
halat ki, jinhon ne yih nimaten pain, gawahi nahin milti. Yih 
to malum hai, ki Balaam ne, jo narasti ke ajr se mahabbat rakht4 
tha, Khuda ke ilham se peshingoi ki ; aur qatil Yahuda ne bhi, 
aur shagirdon ke muwafiq, taqat pai thi, ki bimaron ko changa 
kare, dewon ko nikale, aur murdon ko jilavve. Is ke siwa, Masih 
ne hamen jataya hai, ki akhiri din men baze haze asman ki 
badshahat men dakhal pane ke liye yih dalil pesh lawenge, ki 
Main ne tere nam par dewon ko nikala, aur bahut se ajaib k^m 
kie ; lekin wuh un se kahega, " ki Ai badkirdaro, mujh se diir 
ho, main turn se waqif nahin." 

Pulus ka mazbut tayaqqun us iman ki tasir se tha, jo wuh aur 
sire Masihion ke shamil-hal rakhta tha. Aur us ne munasib 
jana, ki apni najat ka kam darte aur kampte hue pura kare, aur 
apne jism ko dabae rakhe, t^ na ho, ki wuh auron ko manadi 
karke ap kharij kiya jawe. Use yaqin tha ki main Masih ke 
zahir hone par zindagi ka taj pauijga, kyunki wuh waqif tha ki 
main achchhi larai lara, aur iman men sab^t raha hun. Hawari- 
on ka (man aj kal ke Masihion ka sa tha : farq sirf us ki maz- 
buti men tha. Aur halanki hawarfon ke pas aur kuchh na tha, 
bajuz us ke jo unhon ne muft paya, koi aisi wajh ham par zahir 
nahin hiii, ki yih samjhen, ki in dinon men Masihi aisi barkaten 
nahin pa sakte, jaisa ki agle Masihion aur hawarion ko iuayat 
hui. 

Bayan i mazkura i bala se yih natija nikalta hai, ki aksar 
Masihion ke betayaqqun rahne ka sabab yih hai, ki un ka iman 
kamzor hai. Par munasib hai ki wuh hawari ki in baton se 
ftiuttala howen, jaisa 2 Pat, 1 : 10 men likha hai, *' Is liye, Ai 



VhudA kA dIs. 421 

bhaio, ziyadatar koshish karo, ki tmnliAii bulahat aur barguzi- 
tlagi sabit ho." Yuhanna Hawaii batlata liai, ki ham kj nijkfcr 
is tayaqqun ki nimat i bebaha ko hasil kartn. " Ham jaute haiu 
ki ham maut se ziudagi men guzre, kyonki ham bhaion se ulfat 
rakhte hain," " Agar hamara till iham iia tie, to liam Khudi 
"ke huzur himmat bandhkar ate haiij." *' Mere bachcho, cha- 
hiye ki ham kalam aur zaban se nahin, balki kam aiir sachchai 
se mahabbat rakhen," 1 Yuh 3 : 14,18,21. Aksar tajribakar 
Masihi haqiqi dfndari ke subiit ki babat galati men \y.\rkc tayaq- 
qun hasil nahin karte ; ya is khiyal se, ki hamari dill kharabf, 
fazl ki halat se iiamuwafiq ho nahin sakti. Qaim tayaqcjuu basil 
•karne ke liye,«mazhab i haqiqi ke uishan aur dalail ka sahih ilm 
nihavat hi mufid liai. Aur aksur farotan Masilii is barakat ko 
hasil karke use wajibi nam se mulaqqab uahin karte. £k mar- 
taba ek padri sahib, aur ek iraandar aurat se yih gutiagii dar ai, 
Yih aurat pachas baras se ziyada ziyada dindari ki ga«ahian de 
chuki thi, par us ue sahib se kaha, " main ne kablii tayatiquu ka 
iman nahin paya, mera imau sirf bharose ka hai." Us par 
padri sahib ue jawab diya : " Agar turn jauti ho kf turn bharose 
ka iman rakliti ho, to tumhara iman tayaqqun ka hai." 

Aur bhi baze kisi ajib tadbir, yaue Khuda se khud agah ho» 
kar, ya asman se awaz suuke, tayaqqun hasil karne ka khiyal 
rakhte hain. Lekin yih shauq i batil hai. Flavel Sahib ek 
jawan ka bayan karte hain, jo kamal ishtiyaq se kbwahish rakh- 
ta th^, ki Khuda se apni maqbuliyat ki babat koi ajubi gawahi 
pawe; ban, jab ki wuh kheton men guzarta, yih batil ummeJ 
rakhta tha, ki ye patthar lii a? khud bolke, mujhi* muttalu 
karenge, ki main Khuda ka farzaud bun. Lekiu bad us ke wuh 
apni galati ka qail hoke is barakat ko ek diisri tarah se (Ihdndh- 
ne laga, y.ane khud-azmaish se, Pak Kalam ke parhne, aur aur 
thahrae hue wasilon se, aur naummed na hiia; kyiinki in muqar- 
rari wasilon ke istimal se, us ne Masih se paiwasta hone ki ba- 
bat ek ([aim aur tasalliamez tayaqqun hasil kiya. Is par bhi 
lihaz kiya chahiye, ki tayaqqun ke sath hamesha khushi basil 
■nahin hoti. Khuda ke Kalam se is bat ko (jail ho sakte haiji, 



422 YAHOWAH SIM KE 

ki Khuda ke fazl ka tajriba hasil hiia ; taubbi mumkin bai ki us 
waqt koi kbwahish i bala na paida bo; na iman ka koi qawi kaiii 
wuqa men a sake. Tisparbbi, kabbi kabbi baze is bat ka tajriba 
uthate hain, ki ham ne Kbuda ki rabmat aur mibrbani ki babat 
kbusbiamez diljamai basil ki, ki "Kbuda ki mababbat Rub- 
ul-Quds ke wasile se jo hamen mib', bamare dilon men jari biii." 
Aisa waqt babut qimati bai, par tbori muddat ka bai. 

Afsos ki bat bai, ki jab tayaqqun ek muddat tak basil bua, 
o-iinab ya gaflat ke sabab se is ka kbiyal mabo bo jae. Munha- 
rifon ka yabi bai bai. Jab Kbuda ke fazl ka kbiyal jata raha, 
to us ka pbir pana musbkil bai. Aise Masi'bi aksar umr bbar, 
^bas ki manind sir jbukae hue matam-zada rahte bain. Daud 
apm' gam-zada kbata ke bad pukarke kabta bai "mujheapne 
Luzur se mat bank, na apni Rub mujb se utba le. Apni najat ki 
kbushi mujhe pbir de, aur mujhe apni azad riih se sambbal" — 
" mujhe kbushf aur khusb-waqti suna, ki wub haddian jinhen 
tu ne tori bain khusbnud howen." 



TEJSWAN BAB. 

MUQADDASON KI PAEDARf KE BAYAN MEN. 

■ Yih mazmun najat ke tayaqqun se bari sakbt munasabat rakhti 
hai. Kyunki agar haqiqi imandar apne iman ko chhorkar, bilkull 
bargashta ho jawen, to kyunkar najat ka tayaqqun basil ho sakta 
hai? Admi is bat ko yaqin janke samajb sakte bain, ki main 
Khuda ka farzand, aur bil-fil bar ek ilzam se bari hun ; lekin 
namumkin bai, ki is kbiyal ke mutabiq yih samjhen, ki main 
hamesha aisi hi kbushi ki balat men rabdnga. A\nu lizad marzi 
ko istimal men lake wub Khuda se alag, aur Masib ko tark kar- 
ke fasid ho sakte bain. Agar aisi bat farz karen, ki sare muqad- 
das bahak jane ke kbatre men bain, aur ki fazl men paedar hone 
ka wada nahin diva gaya, to Pulus ka wub bayau, ki main bayat 
ke taj pane ki mazbiit uramed rakhta bun, shartiya samjba cba- 
hiye ; yane, basharte ki wuk akhir tak ])aedar rahen. Isi tarah 
par Piiliis ki un fathyab baton ka bayau bhi kiya chahiye, jo 



KHUDA KA Dfx. 423 

Kuraion ke athwen bab ki tamami men mundaraj bain : " Kyun- 
ki mujbe yaqfii bai, ki na zindagi na maut, na firisbtc, na kbuda- 
wandian, ua ikbtiyarcn, na bal ki cbizen, na istiqbal ki cbixen. 
na lincbai, na nichai, na aur koi makbldq bamen Kbuda ki iis 
mababbat se jo bamaic Kbudawaud Isa Masili men bai, juda kar 
sakta bai." tFpar kc kbiyal ke inutabiq baineij samajbna cliabi- 
ye ki Piilas llasul ka yib inatlab bai, ki agar main iman men 
qaim rabuiij to in baton men se koi cbfz mujbe Kbuda ki ma- 
babbat se alag nabfn kar sakti. Lekin kaun jinta bai, ki Pulus 
alibir tak paedar raba ya nabin ? Kaun kab sakta bai, ki us ke 
iman ne us ke picbble Avaqt men jumbisb nabin kbaf. Injil 
men us ki maut ka bal uabfn bkba bai. Agar imandaron ki 
paedari uubfn par mauquf bo, to kya ajab bai, ki baze baze 
azmaisb se raaqbul bokar, akbir ko fazl ki babit se gir paren ? 
Pas mumkin bai, ki sab bamari satae jane ke waqt bargasbta bo 
gae bon ; kyunki agarebi Masib ne wada diya bai, ki main jake 
tumbare liye jagab taiyar kariinga, aur ki wuh us ki badsbabat 
men takbt-nisbin honge, par yib sab isi sbart par mauquf bai, ki 
vvub abad tak paedar raben. 

Wub jo kabte bain, ki sare baqiqi imandar besbakk paedari 
basil karenge, apne is rae ko apni istadagi ki taqat par qaim na- 
bin karte. Wub iman rakbte bain, ki agar az kbud cbbore jaweUi 
to sab ke sab bbatakne ke kbatre men par sakte bain. Wub 
samajbte hain ki fazl men paedari basil karni, aur dil men pable 
tabdil ki taqat pani Kbuda ki mababbat ka natija bai. Wuh 
yaqin rakbte bain, ki wabf qudrat jo nib ko maut se zindagi k( 
balat men lati bai, use zindagi men qaim rakb sakta bai ; aur 
ki Kbuda ki bakbsbisb aur barguzidagi badalne ki nabin. 

Pbir is sabab se, ki imandar Masib se bara sakbt aur riibani 
tawassul rakbte bain, aisa ki us ke jism i razdar ke azo bowen, 
aur is sabab se ki is yaganagat ke zimn men, wub in barkaton ke 
ibtiyaj ke muwafiq fazl aur quuat rozmarra basil karte bain, un 
ki yib rae bai, ki Masib, jo sir bai, apne kisi azo ko, jo us se 
baqiqi tawassul rakbte, kabbi apne jism se alag bone, aur abad 
balakat men parue na dega. 



424 YAHOWAH SIM KE 

Bilasliubha, fazl ki Riih, jo jmandaron nieii sukunat karti hai, 
kafi hai, ki us ziiidagi i ruhani ko qaim rakhe, jo us ne un men 
dair hai ; aur wuh yih taqat bhi rakhta hai, ki unhen bargashtagi 
ke khatre se mahfuz rakhe ; aur agar wuh kar sakta hai, to use 
piira karega ; kyunki jiuhen wuh piyar karta, wuh un se akhir 
tak mahabbat rakhta hai. 

Wuh jin ke nam dunya ki ibtida ke peshtar se asman par Ba- 
re ke Ilayat ki Kitab men hkhe hain, akhir ko asman men pa- 
hunchenge. Wuh raamhikat jise muqaddas miris meR lenge; 
Tin ke liye, ibtida i alam se peshtar taiyar hui. 

Puliis.ki najat. ki jalali tadbir ka ek halqa bhi tut nahin sakta.: 
'•' Jinhen us ne ibtida men j4na, un ke liye yib taqdir kiya, ki ua. 
ke Bete ke hamsui-at hon : aur jin ke liye us ne taqdir ki, us ne 
un ko talab kiya : aur jinhen talab kiya, un ko sadiq jaaa : aur 
jin ko sadiq jana, un ko jalal bakhsha," Rum. 8 : 29, 30. 

Pdlds ko yaqm th4, ki wuh jis ne Filipion men nek kam kar- 
na shuru kiya tha, use Masih Isa ke ane ke din tak karta rahega. 

Kya yih yaqm ho sakta hai, ki jo mahabbat aur qudrat iman- 
daron ko gunah ki maut se muassirana bula lai, unhen ha)at i 
zindagf i rdhaaf men,, jab us. ne un men use paida kiya, mahfux 
, na rakhegi ? 

Hawarion ke dinon men bahut se sarkash the, lekin Yuhanna 
apne pahle maktub men saf saf batlata hai, ki yih kabhi haqiqi 
Masihi na the : "^ We ham men se nikal gae, lekin we ham men 
ke na the ; kyunki agar we ham men ke bote, to we beshakk 
hamare sath rahte ; lekin we nikal gae, taki zahir ho, ki sab ham 
men ke nahin," 1 Yuhanna 2:19. 

Aur Pulus hawari ne Timtaus ke dusre khatt men, jahan us ne 
un bidation ka zikr kiya hai, jo aksaron ke fman ke badal dalne 
men kamyab hue ; yane, un se jhuthi talim qabul karwaya, saf 
iqrar kiya hai, ki yih bahke hue admi, ya un ke hadi, Khuda ki 
bunyad se taalluq na rakhte the, na us ke maqbulon men sharik 
the ; kyunki wuh kahta hai, " Bawajud us ke Khuda ki bunyad 
ustuwar hai, aur us par yih muhr hai, ki Khuda^wand, unhen jo ua 



XHUDA kA DfN. 425 

ke hain, pahchanta hai," 2 Timodeus 2 : 19. Lekin is talirn kc 
raukhalif yih kahte baiij, ki agarchi Kliuda apnc logon ko na 
bhule, taubhi wuh use blml sakte haiij, ki yih wade Khuda ko 
logon se kie gae haiij, lekin jab wuh. us ke log hone %q baz ate, 
wuh apne tain ahd i fazl ki barakaton se munqata karte. Bhala, 
ham to yih bat man lete liain, ki agar koi imau lane se baz awe, 
to wuh is tarah par munqata hovvenge ; lekin liam yih kahte bain, 
ki un ka iman kabhi na ghatega. Agar Khuda ne aise wade kie 
hain, to wuh bekhauf hain. Ham jante hain, ki Masih ne apne 
duaou se Patras ke iman ko sambhal liyi; kvunki us ne kaha, 
" Main ne tere live duci mangi, ki tera iman kam na howe." 
Aur us ki duaen na faqat Patras aur hawarion ke li} e thin, lekin 
un sab ke liye, jo un ke kalam ke wasile se, us ke nam par imau 
late hain. Aur Yarmiyah ke 32 : 40 men Kiiuda a])ne logon ki 
hifazat ke liye saf wada karta, aur sanjida ahd baudhta hai : 
" Aur main ua ke sath ahd i abadi bandhunga, jo main un se na 
uthadnga, ki un se neki karun." Yih pdia wada aur yaqiui ahd 
to haij par yih sab nahin hai : wuh yih bbi farmata hai, '* Aur 
main apna dar un ke dil men rakhunga, ki wuh mujh se phir na 
jaen." Is wade men yih bat bhi mushtamal hai : " Main un ke 
dil men apni sliariat dalunga, aur use un ke ddoi) par hkbiin- 

Yuhanna ke daswen bal) men Masih a{)ne tain Achchhe Char- 
wahe ka khitab deta hai, aur batlata iuii ki achchhe cliaupan ka 
khass nishau yih hai, ki wuh apni bbcron ko pyar karta hai. Us 
ki apni mahabbat aisi bari thi, ki wuh bheron ke liye apni jau 
dene par taiyar tha. Aur saf zahir karta hai, ki wuh jo haqiqat 
men us ki bheron ke shumar men hain, us ki awaz suuke us ke 
pichhe ho leti hain, par begana ki awaz ke shinawa nahin hotin. 
Wuh apne galle ki hifazat aisi mihrbani aur rahmat zahir karta 
hai, ki bar ek ko nam le le bulata, un ke age age chalta, aur si- 
dhi rah par unhen lata hai. Is bay an se yih natija nikal sakta 
hai, ki Masih unhen tark na karcga, jin par us ne apni mahabbat 
ki ankh lagai hai ; aur ki wuh anhen un ke dushmanon ke hawa- 
le boii« na dega. Jin sbakbson ko us ne khass kar apne lahd^ 
\2) J j 



\-26 YAHOWAH SIM KE 

lur maut ke dukhon se kharida, wuh unhen jahannam se bacha- 
ne par bhi besbakk mustaid hoga. Besbakk is Bare Cbaupan ki 
yih khwahish hai, ki wuh, jin se wuh mahabbat rakhta aur jin ke 
liye us ne qimat i bebaha di, halak na howen. Hamare Khuda- 
wand i mubarak ne bhi is natije ko qaim kiya hai. Us ke fazl ki 
baten bbulaiia na chahiye. Us ne khud farmaya hai, " Meri 
bheren meri awaz sunti haiij, aur main unhen janta huiij aur we 
mere pichhe chalti haiu. Aur main unhen hayat i abadi bakhsh- 
ta bun, aur we hargiz halak na hongi, aur koi unhen mere hath 
se chhin na lega. Mera Bap, jis ne unhen mujhe diya hai, sab 
se bara hai, aur koi mere Bap ke hath se unhen chhin nahin 
sakta,'* Yuhanna 10 : 27 — 29. Muqaddason kf paedari ke bab 
men, is se ziyada saf kya bayan hoga? Yih to wazih hai, ki agar 
Khuda unhen halakat se baehane par qadir ho, to wuh beshakk 
najat ke waris honge. Aur Masih aur us ke Bap ki istidad par 
kaun itiraz lake kah sakta hai, ki w^uh unhen mahfuz nahin 
rakh sakta ? Beshakk Khuda men qudrat hai, ki sab se kamzor 
ko istiqamat bakhshe. Agar yih khiyal karen, ki un men se, jin- 
hen Bap ne apne iklaute Bete ko najat dene ke liye diya hai, ek 
bhi, Sbaitan se, jo Khuda aur us ke logon ka dushman hai, mag- 
lub ho we, to us bare dushman ko kaisi fath milegi ! Kya is 
lanati jahan men kabhi yih kaha jaega, ki yahan Khuda ke azi'z.* 
on men se ek hai — ek jo khass karke Bete ko diya gaya — ek jo 
Khuda ke Bete ke lahii se mol liya gaya — ek jo us ki Ruh ki 
qudrat se gunah ki maut se jilaya gaya — ek jis ne us ki awaz 
suni, us se mahabbat rakhi, aur us ka pichha kiya tha — kya yih 
kabhi kaha ja sakta hai, ki aisa shakhs ta abad gum ho gaya ? 
Aur ki Najatdihinda azmaish ke khatre se is shakhs ko bacha na 
saka ? Ki Sbaitan ne is fasad men fath pai, aur Masih ki aziz 
bheron men se ek ko nikat le gaya ; kyunki yih shakhs jo ab ja- 
hannam men hai, Masih ke jism ka ek azo tha. Ai parhnewalo, 
kya turn is bat ko yaqin kar sakte ho? Kya turn in dalilon se qail 
nahin ho sakte, ki aisi bat kabhi wuqd men a nahin sakti ? 

Phir, kya Masih apne logon ka shaft hokar asman men zahir 
nahin hai? Aur kya Bap hamesha us ki naliin sunta? Aur kya 



KIIUDA K.i DIN. 42/ 

US ki sifarish un logon ke live jin ki wuh sifarish karta hai, fazl 
men paedari bakhshue ke liye nuiussir ua iio<^i ? " Wuh unhen, 
jo Khuda ke wasile se us ke pas ate liain, hadd tak bachane par 
qadir liai ; kyiinki wuh uu ki shafaat ke liye hameiha jiti bai." 
Masih ki rozraarra ki sifarish hi ke sabab se us ke shagird pae- 
dar rahte hain. Patras ap par bharosa rakhke ek sakht aur 
puchh gunah men ginftar hiia ; aur agar wuh akela chhora jata, 
to beshakk Shaitau us par galib ata, aur use tabah kar dalta. 
Ki Masih sirf imandaron hi ke liye sifarish karta hai, us dua se 
saf zahir hai, jo us ue dunya chhorne se j)ahle mangi : " Main 
un ke liye dua maugta hun, main duuya ke liye dua uahi'n raang- 
ta, lekin uu ke liye jinhen tii ne mujhe diya hai ; kyunki wuh 
tere hain. Aur sab mere tere hain, aur tere mere hain, aur main 
un men jalal pata hun. Jab ki main dunya men tha, main ne 
uuhen tere nam se hifz rakha ; main ne unhen jinhen tu ne 
mujhe diya hifz rakha hai, aur siwa halakat ke farzand ke uu 
men se koi gum nahin hiia." Is talira ke mukhalif samajhte 
ham ki is ayat ke pichhle jumle se is dalil ki mazbuti muuqata 
ho ^ati hai ; aur ki is sabab se, ki Yahuda bhi, agarchi un meij 
se ek tliti, jinhen Bap ue Masih ko sompa thi, tis par bhi halak 
hiia, lihaza imandar bhi abadi halakat men par sakte hain. Le- 
kin kya koi be-tarafdar samajhdar Mas:hi yaqi'n kar sakta hai, 
ki Yahuda haqfqat men un ke shumar men tha, jinhen Bap ne 
Masih ko diya, aur jin ke liye us ne dua mangi thi ? Aisi' sharh 
se na sirf Masih ki be-izzati hoti, lekin un baton ki muwafaqat 
aur tasir bhi jo Mash ne is ajib dua men mangi, mit jati hai. 
Agar Masih ne dunya ke liye dua nahfn mangi, to kyunkar 
Yahuda ke liye dua ki, jo ibtida hi se ehor aur lalchi tha ? Aur 
Masih us ke makr se khdb waqif tha. Aur agar us ne khass 
karke, us ke liye bhi, ma aur Imwarion ke dua mangi, to kyiin 
us ki dua us ke haqq men muassir na hiii ? Aur agar us ki khass 
♦iuaen be tasir howen, to kaun si ummed se luim us par bharos4 
rakh sakte, aur kyiin kaha hai, ki Baj) us ki hamesha sunta hai ? 
Lekin shay ad koi puehhega, ki yih mushkil kyiinkar tai howe ? 
Agar Ydnani ki wajibi sharh karen, to yun matlab milta hai : 
Aur un men se koi nahin khoya : lekia jahannam ka farzaud 



428 YAHOWAH SIM KE 

kho gaya, jo un ke shumar men na tha, jo use die gae. Yih bat 
yaqm karna inushkil hai, ki wuh log jin ke nam Bare ke Hayat 
ki Kitab men ibtida i alam se pesbtar likhe gae tbe, kuUi aur 
abadi balakat ke supurd bowen. Sardis ki kalisya ke muqad- 
dason ko yih wada diya gaya hai, ki un ke nam Hayat ki Kitab 
men se na mitae jaenge ; lihaza yih wada sare baqiqi imandaron 
ke haqq men mustarail karna, kucbh aql ke khilaf nabin hai. 
Agar yih nam mitae ja saken, to un ke namon ke asman men 
likbe jane se un ke liye kbushi ka bara sabab ho nabin sakta ; 
lekin bamara Kbudawand apne shagirdon ko sikhlata hai, ki is 
bat men sab se ziyada khushi karen. Dekho Liika 10: 20. 

Sach to hai ki likha bai, " Agar koi is nabuwat ki kitab ki 
baton men se kucbh nikal dale, to Khuda us ka hissa Kitab i 
Hayat, aur sbahr i muqaddas, aur in baton se jo is kitab men li- 
khi haiij, nikal dalega." Is ka matlab yih nabin hai, ki aisa 
shakhs kabhi is kitab men hissa rakhta tha, ])ar yili, ki wuh 
kabbi hissa na piwega. Yih to likha nabin hai, ki aison ke nam 
Hayat ki Kitab men likhe the ; lekin yih zahir hai, ki yih ek aisi 
barakat thi jis men wuh kabhi hissa na pawenge. 

Phir, sare jawabdih makhluq apni paidaish ke waqt ek azmaish 
ki halat men rakhe jate bain. Jab yih waqt guzar gaya ,tab wuh 
pikizagi aur khusbi ki halat men qaim bote, aur kabhi apne 
hayat i abadi ke khone ke khatre men par nahm sakte. Isi 
tarah par jab firishton men se ek hissa gir gaya, to baqi faujen 
mustaqill huin ; is liye wuh " barguzida firisbte" kalilate bain. 
Ham yih nahin kah sakte, ki wuh apni hi qudrat se, ya aur kisi 
tarah ki madad se us halat men qaim hue. Lekin is bat par 
sab muttafiq bain, ki unhen kisi tarah par balakat ka kbatra hai 
bi hahiij. 

Baze yih bat kahte hain, ki agar hamara sardar i aqd-mansub 
apnt begunahi men qaim rahti aur waqt i muaiyan tak apni 
farmanbardari ko pura karta, to bar ek shakhs ki azmaish na 
hoti, lekin ki sari nasi sadaqat ki halat men pahunchai jati ; 
wuh na sirf begunab thabarte, lekin pakizagi ki halat men qaim, 
aur gunah aur balakat ke khatre se alag rabte. Bbala jab ki 



KHUDA KA ritN. 42i) 

ilusre Adam ne, jo npne barguzidon ka zamin aiir sardar hai, 
shariat ko bilkull pura kiya, aur us kl sadaqat us ke loi^oij kf 
tasdiq ke live unhon mahsub hoti bai, to kya aisi balat men 
wub aise mabfii?. iiahi'n rali sakte, jaisa ki wub ralite njjar pabla 
Adam abd i aamal ke sab sbart baia lata? Jin sbakiisoij ne tas- 
diq basil ki kabbi gir naliiy sakte : vane, ^buda ne unbcij hayat 
i abadi dene ka wada kiya bai, aur lui se abd ban<llia bai, ki 
main apne fazl i ustuwar ke wasile se unben gunab aur tababi 
men parue na dunga. 

Adam, agarcbi apne gunab men parne se pesbtar beaib tba, 
taubbi sadaqat ki balat men na tba, kyunki us ki azniuisb ka 
waqt abbi tamam na bua tba. Usi tarab par firisbte bbi kabhi 
sadaqat ki balat men nabjn pabuncbe ; us se jjcsbtar ki un ki 
azmaisb tamam biii wub gire. Koi aisl bat kabin sunne men na- 
hin ai, ki koi sbakbs, jis ne sadaqat basil ki, kabbi balak bua. 
Aur is liye ki imandar Masib mei} kuUi sadaqat basil karte bail], 
im ki azmaisb ka waqt tamam bua, aur aise yaqfni, aur qaim abd 
ke band men rabte, ki mubal bai, ki wub balak bowen. 

Phir, taib imandaron ke gunab bilkull muaf bo jate bain ; aur 
yih vrada bbi diya gaya bai, ki yib gunab ta abad cbbipae, aur 
mitae jaenge. Agar koi in najat pae huon men se fazl ki balat 
se gir jawe, to un besbumar gunabon ki nisbat, jo muaf bo gae, 
us ki kya balat bogi ? In ka qusur is bargasbta sbakbs par rakba 
jaega, ya nabin ? 

Jo log is bat ko minte bain, ki baqiqf imandar akbir ko girke, 
halak ho sakte bain, yib bbi kabte bain, ki Kbuda, jo kucbb ki 
un ke girne se bacbane ke liye ba muwafaqat kar sakta, so kart^ 
bai, aur dili kbwabisb rakbta bai, ki unben bayat i abadi ka waris 
tbahrawe. Bbala, to main yib puebbta bun, ki yib kyunkar un 
baton se rauwafiq bai jin ka bar ek iqrar karte bain ? Is dunya 
men baze Masibi auron ki banisbat ziyadatar azmaisbon men 
parte bain. Agar Kbuda janta tba, ki fulana sbakbs fulani az- 
maisbon ka muqabala na kar sakega, kyun use apni parwardagari 
se aise kbatre se na bacbaya ? Pbir, baze Masibi apne tauba karne 
hi kebad marte, aur najat pate b.ain ; par baze bara&on tak az- 



4a0 YAHOWAH SIM KE 

maishon men pare rahte, aur akhir ko bilkull maglub hoke, tabah 
ho jate bain. Agar yih log bbi un ke mmvafiq sawere apni mu- 
safarat se bulae jate, to wuh bhi najat pate. In ki nisbat taraf- 
dari kahan rah in ? 

Logon ne is talim ki mukhalafat men kaha hai ki is se gurur 
paida hota hai, aur najat ke kam ke muqaddame men gaflat paida 
hoti hai. 

Ham yih uahin kahte, ki is talim ko bad admion ne nahm bi- 
gara : lekin wuh kaun si talira hai, jo is tarah par bigari nahin ja 
saktf ? Khuda ki mahabbat aur mihrbani kf talim ko logon ne 
sab se ziyada bigara hai. Is itiraz ke jawab men hamen gaur 
kiya chahiye, ki hamari talim muqaddason ke iman aur pakizagi 
men paedari hasil karne ke bayan men hai. Jis qadr ki imandar 
ke fman aur pakizagi ke istimal men kasr pare, usi qadr wuh ap- 
ne saehche Masihi hone ki gawahi ko khota hai. Is ke muwafiq 
wuh kabhi yih diljamai hasil kar nahin sakta, ki main paedar ra- 
hunga, ba juz is ke ki wuh fazl ke istimal men ho, jis ke bagair 
w^h apne haqlqf imandar hone ki gawahi hasil kar nahin sakta. 
Phir, dar na to kafi na tasir i qawf hai, jis se Masihi Injil ki daur 
men chalaki aur quwat hasil kar sakta hai. Ummed, -dar se ziya- 
datar muassir hai : jab kamyabi ki ummed tayaqqun tak pahun- 
chi, to zinda sargarmi hasil hoti, aur qawi tasiron se dil iiskaya 
jata hai, ki liar ek bojh ko utarke, sabr ke sath us rah men dau- 
ren jo hamare samhne hai. Yih bat tajribe se namuwafiq na- 
hin. Agar koi shakhs kisi mushkil aur khatarnak mulk se safr 
karne ka irada kare, aur agar apni safr par qadam marne se pesh- 
tar yih tayaqqun hasil kare, ki bar ehand khatre aur dushmanon 
ka rauqibala ])arega, taubhi main akhir ko fathyab hokar beshakk 
apni mus^farat tai kardnga, to wuh kaisi himmat bandhke apne 
tain mazbiit karega ki himmat se age barhe, par agar kamyabi 
ki ummed hasil na ho, to wuh bilkull be himmat hoke sust par 
jaega. 

Pak Kitabon ke baz maqam aise hain, jin par alag gaur karne 
se aisa mciliim hota hai, ki haqiqi imandar fazl ki halat se gir ja 
sakte hain ; lekin yih talim ahd i fazl ke qaide se aisi khilaf hai, 



KIIUDA KA nfN. 4^^l 

ki aisi bat mumkin nahin ; nur aisi sharh se Pale Kitab ki sacli- 
chafon men klialal waqi lioga. Cliahiye ki bam Pak Kitab ka 
khud us hi se muqabala kareij, aur yiin Riih kc matalil) <hiryaft 
karen. Imandarou ke bargasbta hone ke bazi wa«ih sanadon se 
Augastin ne yih nati'ja nikala, ki aisc shakhs bhi jo haqiqat men 
bargiizfdon ke shumar men nahi'ij haiij, taib bane ; kkin kabhi 
akhir tak pacdar na rahe, par fazl ki us halat se jahan wuh 
pahunche the gir gae. Par us ne saf iqrar kiya, ki barguzide 
kabhi haliik ho nahfn sakte. Qarib i fahra yih hai, ki Ldthar 
aur us ke baze pairauon ne is rae ko qaim kiya tha. Aur kuchh 
thore se logon ka yih yaqin tha, ki agarchi gunahgar ek nunhlat 
tak gire rahen, par wuh hamcsha bahal kie jate, aur kabhi abaci 
tak bargashta rahne nahin pate ; jaisa ki Daud, Sulenuin aur 
Patras ka hal hiia. Is rae par itiraz lana zanir nahin, is sabab 
se ki thore se log is ke mutaqid the. Pak Kitab men kahin aisa 
nahfn kaha hai, ki haqiqi imandar ta abad girte hain. Aise iqrar 
karnewalon se jo adalat ke din munsif ke dahne hath honge, 
un kf barkaten aur istidaden kaisi hi af7,al kyun na hon, wuh 
kahega, " Ai badkirdaro, mujh se alag ho, main tumhen nahin 
janta." Pas agar wuh ek martaba Masih men wabasta the, to 
yih bat kyunkar un ke haqq men kahi ja sakti thi ? 

Namumkin hai ki un men se, jo Masih men duuya ki ibtida. se 
peshtar intikhab kie gae, muassirana bulae aur Masih men 
milae gae ; jin ke gunah us ne salib par uthae, aur jin se us ne 
yih wada kiya, ki Ruh-ul-Quds hamesha tumhare dilon men su- 
kiinat karegf, aur jin ke nam Hay at ki Kitab men likhe gae, koi 
akhir ko gum shuda ho. Yahuda aur insan ka dushman kabhf 
apni tarik mamlukat men yih na kahne pawega, na is bat par 
fakhr karne pawega, ki main ne us Bare Gallaban ke hath se us 
ke galle ki aziz bherion men se ek ko chhi'n liya. Nahin, Khu- 
da ke barguzida apni tabahi tak dhokha nahin kha sakte. Wuh 
jin ke nam hayat ki kitab men hain, kabhi bahar tariki mey dale 
na jaenge. Wuh kabhi halak na honge." 



432 YAI^OWAH SIM KE 

CHAUBISWAN BAB. 

UhUD I BAIAT. 

Uhud i baiat fazl i gaib ke zahiri nishan hain. Aur jaisa ki 
admioi) ke darmiyan yih dastur qadim se chala aya hai, ki ma- 
siwa iqrarname ke us par apna dastkhatt aur muhr kar dete hain, 
taki iqrar sanjida, aur donon janib ka faraiz ziyadatar taqwiyat 
pawe ; usi tarah par yih uhiid i baiat us ahd ka muhr aur nishau 
hai, jo Khuda ne admion ke sath bandha. Aksar aise kam uii 
ke mutaaHiq kie jate the, jise isharatan us natije ka khiyal 
hota, jo us ahd ke udul ya wade kie hiie faraiz ki gaflat se sadir 
bote. Na sirf qaumou ki yaktai ke bab meij, par admion ke dar- 
miyan mufid muqaddamon men bhi yih dastdr tha, ki apue ahd 
aur iqiarnamon men muhr karen. Waisahi shadi men dahua 
hath lena, aur aur rasumat men jo us ke mutaaUiq hain, aur im- 
tiyaz i jangi men qor aur sitaron ka pahinna, in sabhon men bhi 
muhr ki jati hai. Pak Kitabon se ham malum karte hain, ki 
qadim waqton men, jab log koi sanjida ahd bandhte the, to uu ka 
yih dastur tha, ki zabh kie hue janvvar ko tukre tukre kar douon 
janib ke admion ko uu tukron ke bich se guzar karwaen, jis se 
is dhamki ka ishara milta tha, ki jis jamb ki beuafai ya gaflat 
sabit ho, wuh bhi isi tarah par tukre tukre kiya jaega. Admion 
ki khassiyat aur un ke dasturon ke muwafiq Khuda ne har nizam 
ke taht men, aksar zahiri rasumat mUqarrar kie hain, jo agar uu 
ahdon ke mutaaUiq ua hoij, jin se wuh mansub hain, to un men 
kisi tarah ka matlab hai nahin. Kyunki yih nishan aur fil i 
alaraati hamesha kisi ahd ke shamil hai pae jate the, jis ko san- 
jidagi, aur taqwiyat o ustuwari bakhshne ke liye wuh mucjarrar 
kie gae the. Is tarah ke dasturon se yih khass faida nikaltii 
hai, ki us se wuh baten aur majare yad rahen, jin ki yad rakhni 
bahut zarur thf. Isi tarah ki bahut si baten Purane Ahd-name 
men milti hain. Azbaski aksar chizon, filon aur saehchaion men 
ek tarah ki mushabahat pai jati hai, jo jald samajh men ati, aur 
jise ibarat i tamsili ki buny4d samajhte ; waisahi yih mushabahat 
wuh qaida liai, jis par khass nishan muqarrar kie gae hain. Har 
«k shakhs, bulki ek larka bhi yih bat jau sakta hai, ki samuche 



KHUD.i KA DfN. 433 

badan ya ek bisse ke saf pani se dhone nit ii Ruh ki akhlaqi pa- 
kizaijji ka laiq ishara milta hai. Anr haUuiki saciichai rafta rafta 
qabul karte, yxn ki aksar zariiri baten narar se giib liain, Khudi 
ko pasand aya ki aisi baton ka is tarah par ishara deue, jis se 
un chizon ka kuehh kuchh khiyal hisil ho. Jaisa ki janwar ka 
mazbah ke sainline lana, aur us ke zabh hone se pcshtur, us ke 
guzrinnevvale ka us ke sir par apne jrunahon ka icpar karna, aur 
Kahin ka lahii ke tain chhirakaa, in sab baton se ek mmMat se 
peshtar us se ki haqiqi qurbiui i muassir guerani gai, gunahon ke 
kafara i fidakar ka khiyal basil hua. Aur is rasra se jo logon ki 
nazar ke samhne rozinarra v. uqa men ati thin, unh n isiiratan yih 
bat sikhlai jati thi, ki khun bahane ke v. asile se najat ki uramed 
rakhen, aur apne gunahon ko diisre par rakhne ic, jo unhen utha 
le ja sakta tha, muafi basil kuren. Nizam i jadid n,L*n in rasamati 
khidmaton ki itni zariirat na thi, isi liye jab ki puraua rasmi 
qinuYi uth gaya, to siwa Baptisma aur Asha i Rabbani ke koi nae 
uhud i baiat muqarrar na hue. Vahudi muarrik]i:>n ki gawahi 
yih hai, ki baptisma un logon ko dete the, jo gair mazhab ko 
chhorkar Yahudfon men shank bote the. lib rasm Masih ke 
ane ke peshtar hi se jari tha. Aur agar mardon ka khatna hot4 
tha, par auraten, aur bataur khatue ke, bachche bhi baptismae 
jate the. 

Jab Yuhanna, jo Masib ka peshrau tha, Khuda ki tarif se 
bheja gaya, us ne upna kam tauba ki manadi karue, aur gunahon 
ki muafi ka baptisma dene se shuru kiya. Us ke are ki garaz 
yihi thi, ki " Khudawand ki rah taiyar kare," vane logon ko us- 
kane, aur qaumon men sihat dale. Us ka baptisma qaumi bap- 
tisma tha. Sare admion pr.r farz tha, ki tauba karcn aur is dastur 
ke idbi howen, jaisa unhon ne kiya, siwa Farision aur Tauretfon 
ke, jinhon ne Khuda ke mashware ka inkar karke Yuhanna se 
baptisma na liya. 

Masih ke shagirdon ne bhi, us ke hukm se, ;iison ko baptismi- 

ya, jinhon ne use Masih kar mani. Lekin bajitisnia ba taur rasni 

1 kalisya i Masihi q:iim na hua jab tak nizam i jadid ne riwaj na 

paya, yane Masih ke ji uthne ke bad ; tab hawarion ko ek nay* 

( 2 ) K 



434 YAHOWAH SIM SB 

hukm diya gaya, ki, " jake sari qaumon men se shagird karo, auf 
unben Bap, Bete, aur Rdh ul Quds ke nam se baptisma do." Yih 
Masihi baptisme ka kbass muqarrar bona tha ; aur is men aur agle 
dastiir men yih farq tha: pahle, ki wub Taslis ke nam par hota 
tha, aur dusre, ki wuh kalisya i Masihi men us ke shagird hone ka 
nishan tha. " Uu ko, jo zahiri kalisya se bahar bain, baptisma 
dena na chahiye, jab tak ki we Masih par iman lane aur us ki 
ibadat karne ka qaul o qarar na karen ; lekin jo zahiri kalisya 
men shamil bain, un ke larko|} ko baptisma dena wajib hai.'* 



PACHISWAN BAB. 
Baptisma ke bayan men. 
Aksar aisa dekhne men ata hai, ki log in zahiri rasuraat ka 
bara bakhan karte hain, aur use najat ki ummed ki bunyid sa- 
majhkar us par narawa itimad rakhte hain. Chunauchi Yahd- 
dion ne khatne ke dastur ko is qadr barhaya ki saraajbte the, is 
sabab se ki ham Abiraham se paida hue, aur yih nishan rakhte 
hain, hamari najat sabit hai : jis batil itimad ko Masih aur u^ 
ke hawarion ne utha dalne ki koshish kf. Pas kuchh taajjub 
nahm ki log baptisma ki babat bhi aisi hi galati men paren. 
Baptisma faraiz aur barakat in donon nam se mashhur hai, lekin 
qadr aur tasir i najaiz us ko mansub nahin. Pulus ne is rasm ke 
pura karne men bahiit kara waqt kharch kiya. Wuh Karinth 
men us se bilkuU baz raha, ta na ho ki koi kahe ki us ne apne 
nam par baptismaya. Aur saf kahta hai, ki ** Masih ne mujhe 
na baptismane, par injil ki manadi karne ko bheja ;" jis se yih 
rae batil ho jati hai, ki baptisma pana nauzadagi ka natija hai ; 
kyiinki aisi halat men baptisma ki zarurat manadi se ziyadatar 
hotf. Sach hai ki Pulus manadi ke vvasile se fazl bakhsh nahin 
saktatha; lekin agar wuh baptisma ke wasilese logon ko nau- 
zadagi bakhsh sakta, to wuh apne tain is kam men bilkull mas- 
ruf riikhta. In rasmon ka yih matlab nahfn hai, ki kisi razdar 
wasile se un logon ko fazl bakhshe, jo in ahdon men shank 
baJD, lekin matlab yih hai, ki Kalam i Ilaqq ke wasile se, jo in 



KHUDV KA Dfx. 435 

rasmon ke shamilhal mustatQil haiij, balig^on ke dil par tisir 
howe. Baze admi baptisma ke taur par bahut bajidd hoke kah- 
te hain, ki wajibi baptisma men badan ko bilkull paui men got- 
na munasib hai. Uhud i bai^t ki rasumat men bazi baten aisi 
hain jo us ki asl se nisbat rakhtin, kytinki nuh isharatan us 
sachchai ka bayan karti hain, jis ki tajiir dil par hiia chahiyc; 
aur baze begaraz hain, kyunki wuh *irf ittifaqi hain, aur uhiid 
i baiat ke maqsad men ud se kisi tarah ka khalal nahin pahunch* 
ta. Agar yih bat sabit ho sake, ki gotahi se us sachchaf ki 
khass ishara milta hai, jo us rasm ke wasile haraen sikbna cha- 
hiye, to albatta us ki zarurat hoti ; lekin agar panl ke istimal 
ke taur se alamati mani se kuchh taalluq nahin, to yih bat be- 
garaz hai ; jaisa ki baptisma khud chahe kishtf men ho, chahe 
darya men ; ya jaisa asha i rabbani men rotf chahe khamirf ho 
chahe be khamiri, ya chahe ham us ke khane men lete hon, chahe 
sidhe baithe hon. Pas begaraz aur ittifaqi baton men, jo ^hud i 
baiat ki asl se ria hon, ham par farz nahin ki ham Masih aur us 
ke shagirdon ke dasturon par amal karen ; jaisa ki yaqia hai, 
ki is asha ke pahle rauqarrar hone ke waqt, unhon ne baithakon 
par uthangke, be khamirf roti, sham ke waqt khaya, lekin ham 
par farz nahin ki in sab baton ko amal men lawen. 

Jin logon ne ki Khuda ke sath ahd bandha un ke larkon ka 
baptismana, agarchi Pak Kitabon se saf wa/ih nahin, taubhi is ki 
pusbti men bahut si achchhi aur kafi wajahen maujud hain. Yih 
ho nahfn sakta, ki Nae Nizam ke taht men imindaron ke larkon 
ka haqq banisbat Yahudion ke kuchh kam ho. Hamen malum 
hai ki Khuda ke hukm se khatna, jo ahd ka nishan hai, larkon 
ka bhi kiya ]ata tha, yun wuh zahiran ahd ke baud men lae jate 
the ; aur agarchi dakhal pane ka zahiri dastur badal gaya hai, 
taubhi kahin aisa ishara nah'n milta, ki imaudarojj ke larke ka- 
li'sya i didani se kharij ho gae. 

Jab Masfh ke shagirdon ne larkon ko us ke pas ane se man^ 
kiya, wuh naraz hua, aur kaha, " ki asman ki badshahat aisoijhi 
ki hai. Aur us ne unheQ apni god men liya aur unhen barakat 
di." 



436 YAHOWAH SIM KE 

Hawirion ne samdche gharane ko bhi baptistna diya, jiii men 
ftksar larke bhi shaiuil bote bain. 

Larke bbf kharab bote l;ain, cbunancbi unhen nauzidagi kt 
hajat hai, aur wuh nau2adagi basil karne ke laiq bain ; aur bap- 
tismi is tajaddud ka nishan bai. Kalisya ke pahle zamanon 
men bhi yih dastur jari tha, aur cbaro taraf pbaila hua tba. 
Aur kyunkar yaqin ho sakta hai, ki ek aisi nai bat sari dunya raeij 
jari bo gaf, aur kisi muarrikh i kalisya ne is ka kabbi zikr bhi 
nahin kiya ? 



CHHABBISWAN BAB. 

AshA I RABBANf KE BAYAN MEIf. 

Jab Masib ne apne shagirdon ke sath pichhle martaba Id i 
Fasab ki yadgiri ki, us ne us ki tamami par ek diisra abd i baiat 
muqarrar kiya, jo Yabudion kl is id se barf muwafaqat rakhti thf, 
ki wuh Masib ke dusre ane tak kalisya men mustamil rabe. Jab 
k'. wuh raez ke ird gird uthaoge hue baithe the, us ne baqi roti 
li, aur barakat deke tori, aur apne shagirdon ko yih kahke di 
" Yih mera badan hai, jo tumhare liye tora gaya ; yih meri yad- 
gari ke liye karo. Usi tarah par us ne bad asba ke piyala bhi 
liya, aur un se kaha, yih piyala mere lahu ka naya abd hai, jo 
tumhare liye bahiya gaya." Aur is liye ki yih rasm Masib ki 
kalisya ke majma men manna lazim bai, Puliis use sharakat 
thahrata hai, " Kyjt yih barakat ka jam, jis par ham barakat 
mangte bain, Masib ke lahu ki sharakat nahin ? aur kya haniara 
us roti ko torna Masib ke badan men sbarik bona nahin V Wuh 
faraiz jin ka manna hawirion par farz tha, aur jin ka manna sare 
Masihion par bhi intiha i alam tak farzi bai, nihayat hf saf hai ; 
kyunki Pulus Hawari ne is dastur ki baton ke bad yih bhi kaha, 
" Kyunki jab jab turn is roti ko khate, aur yih piyala pite bo, 
tum Khudawand ki maut ko dikhate ho, jab tak wuh na awe." 
Is se saf zahir hai, ki is ki yih garaz thf, ki Masih ke ddsre ane 
tak us ki maut ki yadgari howe. 

Masih ki^n baton se, ki " yih mera badan hai" yih na samajii- 



XHUDA KA ofy. 437 

na chahiye, ki wuh yih sikhlata tha, ki yih tukra rotf ka, jo mere 
hath men hai, mera jism i maildi hai. Pahle yih bat hawason se 
mukhtalif hai, kyuijki roti aiir sharab ki khassiyat, bad barakat 
ke bhf waisihi rahi, jaisi thi. Jitne mujire ki wuqu men ae, sab 
ki gawahi hawason par mauqiif thin : aur kabhi koi aisi bat wuqd 
men nahin ai, jis ka bawar karna. be is gawahi ke hda ho. Lc- 
kin agar Masfh ke hath ki roti us ka hnqiqi badan tha, to zarur 
tha, ki wuh do jism rakhta ho ; aur ki agar us ne roti khai, to 
us ne apna hi apna badan khaya ho. Wuh kahta hai, " Yih me- 
ra badan hai, jo tumhare liye tora gaya." '"Yih mera lahu hai, 
jo tumhare liye bahaya gaya :" agar in baton ko lafzi samnjhen, 
to Masfh haqiqatan mara, aur us ka lahu sach much bahaya gaya ; 
lihaza wuh apne masldb hone se peshtar salib par khincha gaya 
hoga. Is ke siwa, agar jab jab yih asha khate hain, tab tab wuh 
roti us ka badan ho jawe, to jitne asha ke taqsim karnewale hain, 
Masih ke bhi utne hi badan honge : aur jab us ka badan asman 
par jalal pata hai, wuli 2amin par hazaron mutafarriq jagahon 
men qurban ho raha hai. 

Phir, jab ki Masih ka jalali badan asman men jism aur gosht 
ki tarkib se khali hai, us ka wuh badan, jo yahan roti aur sharab 
men badalte hain, us ka haqiqi badan hai, jo gosht aur khun se 
nuirakkab hai, yane us ki manind jis men wuh mujassam tha. 
Aur far/, kiya ki yih mumkin ho, taubhi gosht ke khane se kaun 
sa ruhani faida nikal sakta hai ? Is bais se, ki us ki khassiyat 
maddi hai, wuh ruhani zmdagi' ko qaira nahin rakh sakti. Aur 
jab ba taur khane ke shikam men para, to phir kahan hai? Kya 
wuh aur khurak ki manind haraare jism men tahlil ho jata hai? 
Aisi bat yaqin karne se peshtar chahiye ki ham aql aur hawasa 
donon se kharij hon. 

Rami Kalisiya men awamm un nas ko pyale men sharik nahin 
karte, is khiyil se ki yih us ke lahu ko beizzat karna hai ; lekin 
yih Khuda ke sarih hukm ke khilaf, aur is rasm ko zahiran bigar- 
na hai. 

Is sabab se ki Asha i Rabbani Masih ki maut ki yadgari hai, 

■ (-2) K k 



438 YAMOwAh SIM KB 

chahiye ki wuh bar bar yad ki- jawe, ki is bari qurbini ki khiyal, 
jis par hamari najat mauquf hai, bar dam taza rabe. 

Agar koi piichhe, ki Masfh kis tarah se is asha men maujiid 
hai ? Jawab yih hai, ki wuh rdhani taur par un ke sath bazir hai, 
jo imaa se use pabchinkar qabiil karte bain. Haqiqat yun bai, 
ki sirf wabi jo iman se asha ko qabul karte bain, us ka gosbt 
khate aur lahu pite bain. Agar bam in muqarrari nishanoi| men 
sbarik bowen, aur iman na rakhen, ki Kbudawand ke badan ko 
pahcbanen, to us se kisi tarah ka faida uabfn pabuncbta, par us 
ke baraks ek sa^bt iham men mubtala bote bain; kyunki "wuh 
jo namunasib taur se kbata aur pita bai, apne ilzam ko kbata aur 
pita bai," wuh Knudawand ke badan aur labu ka gunahgar bai. 
Is liye, cbabiye ki admi apne tafn azmawe, aur yiin is roti se kha- 
we aur pyale se piwe.'* 



SATTAISWAN BAB. 

KhUDAWAND ke din aur us k£ tBADAT KE BAYAN MEJf. 

Aql yib bat sikbati bai, ki ek Kbuda bai, aur ki us ki ibadat 
karni cbabiye. Agar admi apni asH begunabi men rabta, tau bbi 
ibadat i bambazm faraiz i lazirai boti, Lekin insan ki tabiat par 
g-aur karne se saf malum hota bai, ki us ke liye bar vvaqt yaban 
ibadat men masruf rabna farz nabin. Kbilqat ki kitab us ke samh- 
ne kbuli tbi ; libaza us par yib bbi farz tba, ki roz ba roz un saba- 
qon ka mutalaa kare, jo asrain o zamin, aur nizam i baiwanat aur 
nabat o dbat \\g. se use sj'kbna tba. Aur pbir wahi ke wasile 
se bam jante bain, ki bag ki araisb aur bifazat bbi use supurd tbi ; 
is tarah se use bahut kbiyal rakhna aur sakht mibnat karna parta 
tba. Insan ke banane ki yih ^araz bargiz na tbi, ki wuh sust aur 
bekir rabe. Sbugl us ki begunah balat men us ki kbusbi ke liye 
aisi zarur tba jaisa ki aj kal insan ko mibnat se kbusbi boti hai. 
Pbir, wuh baiwanat i asfal ka mahk bbi tba; to besbakk us ka 
kuchh waqt us men bbi saif hota tba. Pas insan ki balat par ba 
gaur mulahiza karne se yih sahili natija nikal sakta bai, ki apne 



KHUDA kA DfM. 439 

Khaliq kf wajibi aur laiq taur par ibadat karae ke liye chahiye tha 
ki us ke waqt ka ek hissa us khidmat ke liye makhsus kiyi jawe. 

Khuda ki ibadat ke liye us ki un sifaton ke daryaft karne men, 
jo us ke kamon ke wasile se ashkara hai, waqt chahiye. Phir, is 
bat men bhf waqt chahiye, ki us ki danish aur miharbani ki, jo us 
kf parwardigari ke wasile zahir hai, yad karen, aur sari barkaton 
aur khushioij ke liye apni awa? se us ki shukr^^uzari karen. Be- 
shakk hamare auwal walidain ke dil men ibadat ka khiyal adi tha. 
Bilashubha unhon ne apne sham o subh ki namaz ziyadatar qaid 
ke sath guzrana hoga; lekin ziyadatar waqt chahiye tha, ki un ka 
khiyal zahiri chizon se uthaya jawe, aur Khuda par lagaya jawe, 
jo sab ka Paidakuninda, aur un ki sari istidadon aur kluishion ki 
bakhshnewala hai. Is sab se umda faraiz ke wajibi taur se ada 
karne ke liye waqt i qalil kafi nahin. Chunanchi zanir tha ki ak- 
sar ek saraucha din alag kiya jawe, taki Khuda ki baton ki babat 
taftish karen, aur us ki ibadat men masruf howen. Aur halanki 
insan raakhluq i hamsuhbat aur is tarah par banaya gaya hai, ki 
apne tain aison ke sath, jo us hi ki manind khiyal o ihsas rakhte 
hain, milakar un ki guft o shanid se ziyadatar khushi aur suhbat 
hasil kar sake, us par na sirf tanhaf aur poshfdagi hi men, par za- 
hiran majma hokar bhi ibadat karni bhi farz thi. Bhala yih bat 
to zahir hai, ki jamaatf ibadat ke liye ek khass waqt chahiye, taki 
sab logon ko malum rahe, ki unhen fulane waqt hazir bona chahi- 
ye. Ta waqte ki insan tajribe se khali tha, us men taqat na thi 
ki is sawal ko hall kare, ki kis qadr waqt is khidmat men kharch 
karna chahiye tha. Agar Khuda ki shariut men is ka tazkira na 
hota, to is waqt ke muqarrar karne men bara mushkil paFta ; aur 
agar muqarrar ho bhi jata, to wuh waqt muqaddas aur us ka man- 
na aisa farz na hota, jaisa ki ab hai. Khuda ki ajib miharbani par 
gaur kiya chahiye ! Shayad isi bat ke khiyal se use pasand aya, 
ki khilqat ka kam cbha din men tamam karke, satwen din aram 
kare; aur yun wuh ek namuna chhor gaya; kyiinki us ne na sirf 
satwen din aram hi kiya, par use muqaddas thahraya, yane use is- 
timal i muqaddas ke liye makhsiis kiya— yane ki wuh mihnat i 
jismani aur giiftagu i dunyawi men sarf na kiya jawe, par ki Khu- 



44P YAHOWAH SIM KE 

da ke kamon aur sifaton par gaur karen, aur us ke sath rifaqat 
paiila karen. Khuda dunya aur us ki sari chizon ko ek dam men 
maujdd kar sakta tha; lekin insan ki khatir us ne sari chfzon ko 
chha din men paida kiya, aur tab mauquf kiya; na is liye, ki wuh 
thak gaya, ya aram ka muhtaj tha ; lekin taki adraion ko sikhla- 
we, ki wuh chha din men munasib taur se dunyawi kam karen, 
par satwen din aram karen. Yih din ibtida se muqaddas tha. Aur 
halanki Khuda ki ibadat insan ka farz i auwaltarin hai, waisahi 
insan ki nisbat Khuda kf marzi ka pahla ishara yih hai, yane, 
chahiye ki us ki auqat ka satvvan hissa us ke Khaliq ki khidmat 
ke liye taqdis ki jawe. 

Paidaish ki kitab ke dusre bab ki 2 aur 3 ayaton se saf malum 
hota hai, ki Khuda ne sabt ko bag i Adan hi men muqarrar kiya ; 
pas agar wuh us ki begunah halat men muqarrar hiia, to us ki 
manna ab tak farz hai. Phir, qadira butparast qaumon ne bhi 
hafte ko sat din men taqsim kar ek ek din ko apne ek ek deoton 
ke liye makhsus kiya ; jis se yih ishara milta hai, ki unhon ne 
yih bat khabar i tawatur ke wasile qadimion se pai. 

Musa ne is ka pahle bajan kiya, par kahin nahin kaha ki yih 
ek naya bandobast hai. Chunanchi dekho Khuruj ke 16 bab 
ki 22 — 25 ayat men manna ke bab men mazkur hai, — " Chhathe 
din unhon ne rotion se duni jama kfn. Aur us ne unhen kaha 
yih wahi hai, jo Khudawand ne kaha tha, Kal ka din Khudawand 
ke sabt i muqaddas ka hai : jo tumhen pakana ho paka lo, aur 
jo ubalna ho ubal lo j aur wuh jo bach rahe, apne liye subh tak 
mahfuz rakho," wg. Pas saf malum hai, ki yahan ek aise din ka 
ishara hai, jis se log peshtar se waqif the. 

Par is ki qawi dalil chauthe hukm men mundaraj hai. Bhala 
das hukmon ke akhlaqi hone men kisi tarah ka shakk nahin, aur 
ahara i akhlaqi har hai aur waqt men farzi hain. Yihi shariat 
hai jis ki babat Masih ne kaha, " main mansnkh karne nahin, 
par piira karne aya hun." In das ahkam men se ek bhi kabhi 
zai nahin gaya ; lihaza yih chautha hukm bhi ab tak jari hai. 

Agar ba hukm i Khuda us ki ibadat ke liye ek kbass din 



KHUDA KA DfN. HI 

makhsus na kiya gaya hota, t%yihsab se ^mda furaiz kabhi 
bafaida ada na ho sakte. 

Sabt ke din ke bebaha faidon par tawil karna kuchh zariir 
uahin. Us ke faide bari safai se zahir ho chuke hain. 

Is mazmiin ke kli;» ;a karne se peshtar Khudawand ke din ki 
muhafazat par hhaz karen 

1. Chahiye ki tamam din Khuda ki khiduiat, kliass kar ami 
aur poshida ibadat men kharch kiya jawe. Dunyawi tikron aur 
•huglon se bar hafta kanara karne men, Khuda ke Kalam ke parh- 
ne, aur apne dilon ki taftish ke liye beshqiraat mauqa milta hai. 
Subh sawere uthke, apne pahle kbiyalat aur arzuen asman ki 
taraf uthao, Khuda ki baton par khub ba-gaur dil lagao, aur 
koshish karke is din is qadr riihauiyat hasil karo, jo tumhare 
sath hafte bhar rahe. 

2. Khuda ke din ko izzat aur khushi samjho. Apne dil ko 
surur i quds men baland karo, aur apni zaban ko Khuda ki 
tarif men lagao. Yih din banisbat aur vvaqton ke asman se 
xiyadatar mushabahat rakhta hai ; is liye chahiye ki ham ibadat 
i samawi kf naql karen, Khudawand ke dua ki us darkhwast ki 
manind, ki likha hai — " Teri marzi, jaisi asman par hai, waisihi 
zamin par bhi howe." Yih khiyal dil men kabhi mat samane do, 
ki sabt ek bojh hai. Afsos ki bat hai, ki Masihi kabhi kubhi is 
muqaddas aram se ajiz lioke aksar qudania ki manind kahte 
hain, " Kab sabt guzrega, ki !iam anaj becheij, aur gehiin jaui^ 
karen ?" Tumhare hafte ke dinon ki iqbalmandi isi bat par mau- 
qiif hai, ki turn is din ko achchhi tarah se ist}mal men lao. 

3. Chahiye ki ham is din ki babat bemauqa sakhti se baz 
awen, aur Farision ki si ishtibah se alag rahen, kyiinki in kamoy 
se Khuda ka din nafrati ho jita hai. Taubhi us ke muqarrar 
hone ki khass garaz ka khiyal rakho ; aur yad karo ki sabt is 
waste nahin thahraya gaya, ki ek sakht jua howe, magar wuh 
insan ke faide ke liye Oanii hai. Dunyawi kamon aur shugloij se 
baz ana sirf kamon se aram karne ke liye nahin, na is liye hai 
ki bekari men kisi tarah ki khubi hai, lekin hamen dunyawi 



442 YAHOWAH SIM KK 

katn is liye tark karna parta hai#ki hamari auqat ka ek hissa be- 
rok tok Khuda ki ibadat ke liye makhsus kiya jawe. Is liye 
munasib hai ki peslitar se gharane ka is tarah par bandobast kiya 
jawe, ki faraiz i dini, aur fazl ke wasilou men sharik bone men 
koi bat harij na howe. Albatta Yahudion ko qadim waqton men 
sabt ki babat bahut sakht hukm die gae, lekin ab wuh qaniin 
jaiz nahin. 

Halanki ilm i Ilahi tahsi'l i umdatarin hai, aur chunki is ki 
bina Khuda ke Kalara par hai, ehahiye ki ham is din ko qimati 
samjhen, is liye ki sare admion ko Khuda ke Kalam ke parhne" 
aur sunne ka mauqa milta hai. Aur halanki chautha hukm yih 
bhi chahta hai, ki gharane ke sardar apne ikhtiyarwalon se sabt 
ki hifazat karwaen, ehahiye ki sab kamon ka aisa bandobast 
howe, ki fursat pa saken ki Khuda ke Kalam ke sunne aur ibadat 
men sharik ho saken. Sabt garibon aur Jahilon ke liye ziyada- 
tar beshqimat hai, kyunki un ki fursat ka yihi waqt hai, aur is 
sabab se ki Khuda ke Kalam ke wasile wuh usi din talim hasil 
kar sakte hain. Agar ham ibadat ki saehchi tabfat rakhte hain, 
to yih mubarak din hamare dilon ko ziyada khush-amad malum 
hoga : aur ham is bat ke sunne se khushi hasil karenge, ki " Ao, 
Khudawand ke ghar men chalen" Aisa shakhs Khuda ke sath 
rifaqat i riihi basil karne ka mauqa garanbaha aur barakat i besh- 
qimat samajhta hai. 

4. Jab ki admi sabt ke arara ki babat apne faraiz ke khiyal 
se waqif hokar, us ki muhafazat karte hain, to ehahiye ki auron 
par ilzam na lagawen, jo aksar kisi chhoti chhoti baton se gafil 
bote hain, jin ka hukm Khuda ke Kalam men nahin milta. 
Yahudion ne aksar auqat Masih par sabt ke torne ka ilzam 
lagaya, aur use shariat ke khiyali ijidiil ke liye marhi dalte, agar 
wuh un ke hath se bach na nikalta. Bedar bona ehahiye, ta na 
lio ki ham se koi aisa kam sadir ho, jis se dekhnewale sabt ke 
aram aur pakizagi ki beizzati karen. Chahiye ki hamare khiyal 
ki azadi, kamzor bbaion ke thokar ka bais na ho, aur na us se 
unhen kisi tarah ka nuqsan pahunche, aur na ho ki wuh hamare 
iman ki babat bemauqa khiyal karen. 



KlllD \ KA nf-N. 443 

5. Is live Iti sabt ke nuKjurrar kariic ki khass garar yih hai, ki 
ibadat i majinai men mashgiil howen, aur Khuda kc ghar meij 
hazir hoke Ilalii taliiu basil kareu, to nibayat munasib bai ki ham 
maqdis ke ibadaton men is dia sbarik bone se gatil na raben. 
Aur apne dilon ko pesbtar se dua aur gaur ke wasile se taiyar 
kareij, taki is raajmai ibadat men sbarik bo saken, aur jab ki 
Kbuda ke jalali buzur men bar.ir bain, raunasib bai ki s4re admf 
us se daren, aur tazim ke satb us ki iizat, aur us ke pak nam kt 
tarif karen. Cbabiye ki Kjuula ke gbar men sc sari bebiidagi, 
aur taajjub se nigab karna, aur susti wg. sab diir ki jawen. Aur 
jab maqdis men dakbil biie, to cbabiye ki bar ek ka dil lipar lage, 
aur roka jawe, ta ua bo ki dunyawi cbizon ki taraf babak jawe ; 
aur jab babakne laga, to cbabiye ki bari mazbiiti se use pber la- 
wen. Aur jab ki aurou ke satb Kbuda ki ibadat men sbarik hue, 
to cbabiye ki biradarana ulfat ka kbival bana rabe. Cbabiye ki 
$ari kalisya ka dil ibadat men aisi mil jawe, goya ki ek hi sbaklis 
ka dil bowe. Is tarah par is zamini maqdis ki ibadat asmani iiii- 
kal ke sanjida aur kbalis ibadat ki taiyari tbabregi. 



ATIIAISWAN BAB. 

Majt ke bayan men. 

Mazhab ki sari talimat aur faraiz balat i ayanda se nisbat rakbti 
hain. Sare mazbab ki buuyad isi kbiyal par bai, ki admi badan 
ki maut ke bad jita rabega. Mazbabi talimat aur qanun ki za- 
riirat admion ki ayanda balat ki nisbat par mauquf bai. Chu- 
nanchi mazbab ab abidon ko yih bat sikbtiti hai, ki wuh alain i 
nadidani ki taftisb men ziyadatar masbgul raben. Kbiss karke 
iman ka yib kam bai, ki dil ke kbiyalon ko un baibatndk asbya 
i nadidani ki taraf lagivve, aur is tarah sc is dunya ki sakbt ma- 
habbat ko dil se nikale. Admi jis bat ki babat chahen sbakk 
karen, lekin maut ki babat sbakk kalian ? Is bat ki sacbchai ke 
dalail is qadr afziid bain, ki sab jante bain ki admi ke liye ek bar 
mama muqjirrar bai ; aur agarcbi yib bat yaqini bai, taubbi aksar 
«dmi apne marnc ki babat bahut kam khiyil rakbte hain, jab tak 



4 54 YAHOWAH SIM KE 

ki maut haqiqatan nazdik ati, aur apni khaufnak sachchii un ke 
sanihue kholti hai. 

Pak Kitaboij men maut " gimah ka phal" kahlati hai Gunah 
se maut ne dunya men dakhal pay a. Badan ka mama gunah ki 
gaza ka ek hissa hai ; par iraandar shariat ke ilzam se bari hain ; 
uahen agarchi maut khaufnak aur dukhit malum hota hai, taubhi 
un ke live na lanat, par barakat thaharti hai. Kyiinki un ke za- 
min Masih ne, apni maut ke wasile se shariat kf saza ko utha 
dala. " Pas un ke liye jo Masih |sa men hain, kuchh ilzam na- 
hin." Un ke liye " mama nafa hai." Un ke liye us ka dank 
tut jata hai. Maut unhen gunah aur dukh se chhurata, aur un- 
hen kamil pakizagi aur khushi men pahunchata hai. Jyiinhi 
sachcha Masihi mara, fauran Masih ke pas jata, aur us ki minind 
liokar us ka jalal dekhta hai. Chunanchi Pulus muqaddason ki 
umda miras men^aut ko bhi shumar karta hai: " Kydnki sari 
chizen tumhari hain, kya Pulus, ya Apalds, ya Kefa, ya hai ya 
istiqbal ki chizen, kya zindagi kya maut, sab tumhari hain, aur 
turn Masih ke ho, aur Masih Khuda ka hai." Ham maut ki ba- 
bat sirf itna jante hain, ki yih ruh kf jism se judai hai ; aur is 
ka natija yih hai, ki jism be hiss o harkat hota, aur sar jata hai. 
Jaisa wuh mitti se li gai thi, usi tarah wuh phir mitti men mil 
jati hai. Lckin ruh is liye, ki haqiqatan zinda aur chalak hai, 
raaujud rahti, par nahin kah sakte ki kis tarah. Is sabab se ki 
ham aza i jismani ke wasile tajriba hasil karte hain, to jab yih 
a7.aen madum ho jawen, nahin kah sakte ki kis halat men rahtl. 
Is liye rdh ki alahida halat ka daryaft karna befada hai. 

Lekin is halat i ayanda ki babat nawaqif hone se ghabrana na 
chahiye. l^huda par bharosa rakho, aur wuh sari baton ka apne 
jalal aur karaare faide ke liye bandobast karega. Fazl ki yih bat 
ki " Sari chizen milke un ki bhalai ke liye kam karti hain, jo 
Khuda ke pvare, aur us ke iride men barguzrda hain," na sirf uu 
ki zarnini musafarat ki babat sach hai, lekin yih us waqt bhi sach 
hai, jab ki wuh zill i maut ke saye men safar karte hain ; lihaza un- 
lien kisi tarah ki burai ka khatra hai nahiij, kyiinki us Bare Chau- 
pan ne un ke sath hone, aur apne asa aur apne lathi se unhen ta- 



KHLBA K\ DfS'. 445 

salli (^ece ka wrtda ki}a hai; jab jism aur dil ghat jriweij, wuh un ko 
•111 ka biita, aur an ka abadi hissa Ijai." " Khudawaiul ki nazar 
mtij us ke muqaddason ka mama j^araubaha bai." 

Agarc'hi ham apni ayanda hahit se waqit* naliiij, tan bhi 
yih yaqiu rakh sakte hain, ki jab hamari nih ahim i navb'da men 
dakhal kare, to hamara Muuji us ki hidayat aur tasalli ki tadbir 
karega. Jab Lazar mara tirishte us ki ruh ko le jane ke live tai- 
jar the; yih ua samajhnu chahiye ki yih barakat kliass usi muqad- 
das ke liye thi ; lekin yih hkha gaya, taki ham sikhen, ki bar tk 
haqiqi imandar ka bhi yihi hal hoga. 



UNTISWANf BAI5. 

QlYAMAT KE BAYAN MEN, 

Kiiuda ne apne Kalam men maut aur iusaf ke darraiyani halat 
ka bayan uahiij kiya, is bye use chhorkar, hashar aur insaf ka. 
bayau karte haiu. Wuh makhlasi, jo Masih ne apni khiibion aur 
maut ke wasile se raol li badau aur nih douon se mutaalhq hai. 
Imandar is jism ki makhlasi ki bhi uuimed men intizari karte 
hain. Aur ugarchi yih bat sach hai, ki yih jism mitti men mil 
jaega, tanbhi yih badan khud phir uthega. Masih *' qiyamat aur 
zindagi" hai. Masih ne Yahiidion se kaha, " Kyunki waqt ata 
hai, jis men sab jo qabron men hain, us ki awaz sunenge, aur ni- 
kal awenge ; we jinliojj ne neki ki hai, zindagi ki qiyamat ke bye, 
aur we jinhoji ne badi ki hai, ilzam ki qiyamat ke liye." *' Jaisa 
ki adrai se maut af, waisihi insan se murdon ka hashar bhi bua; 
kydnki jaisa Adam men sab marte hain, wais^ahi Masih men sab 
jjlae jaenge." '' Yih janke, ki wuh jis ne Kliudaxvand Isa ko 
uthaya, hamen bhi Isa ke wasiIe se jila uthawega," 

Likha hai, ki sab marenge, aur phir jih'ie jaenge, par unhenalag 
karna chahiye jo Masih ke ane ke waqt zamin pju* zinda honge ; 
kyunki Pdlus kaht:i hai, " Dekho main tumhen gaib ki ek bat su- 
nata liun ; ham sab ua soweuge, lekui ham sab mubaddal hoege, 
ek dam me'u ek palt^k lihar mejj, pichhli turhi ki awaz par," w^. 



!4ti YAHOWAH SIM RE 



" Kyunki Khudawand ap asraan se utrega, ek lalkar aur bare 
firishte, aur turhi ki avvaz ke sath, aur we jo Masih men mare 
hain, pahle uthenge. Tab ham, jo jite aur baqi bain, un ke sath 
badalon men uthae jaenge, ki hawa men Khudavvand se milen; 
aur yiin ham hamesha Khudawand ke sath rahenge." 

Kuchh zarur nahm ki ham aise khiyaloij men apna waqt katen, 
ki hamara yihi badan uthega ya nahin. Haraen itna yaqin karna 
cliahiye, ki ''sari chizen Khuda se mumkin hain, aur ki wuh apne 
wade ko pura kar sakta hai." Puliis ne Agrippa badshah ke 
samhne yih kaha " Yih bat tum kydn be itibar samajhte ho, ki 
Khuda murdon ko jilata hai ?" Aamal 26 : 8. 



TISWAN BAB, 

ROZ I ADALAT KA BAYAN. 

Bad qiyamat ke admion aur shaitanon ka insaf hoga. Is ma- 
jare ka waqt "piehhla din," "aur roz i qiyamat" kah lata hai, 
(2 Pat. 3 : 7-) " Kyunki us ne ek din muqarrar kiya hai, jis men 
wuh sadaqat se dunya ka insaf karega, us Adam ke wasile se jise 
us ne thahraya hai," Aamal 17 : 31. " Admfon ko ek din marna 
muqarrar hai, aur bad is ke insaf hoga," Ibr. .9 : 27. " Kydnki 
ham sabhon ko zarur hai ki Masih ki masnad i adalat ke age ha- 
7ir howen, taki har ek jo kuchh us ne badan se kiya, kya bhala, 
kya bura, muwafiq us ke pawe, 2 Kar. 5 : 10. •' Pas main 
Khuda aur Khudawand Isa Masih ke age, jo apne zahir hone, aur 
apni badshahat men zindon aur murdon ki adalat karega, takid 
karta bun," 2 Tim. 4:1. "Aurun firishton ko, jinhon ne ap- 
nf pahli halat ko nigah na rakh4, balki apne khass maqam ko 
chhor diva, us ne saza kf abadi zanjir men tariki ke andar roz i 
az?m tak nigah rakha," Yahiida 6 ayat. "Kyunki Khuda bar 
ek fil ko adalat men lawega, aur bar ek makhfi kam ko, kya 
bhala, kya bura," V^'iiz 12: 14. 

Roz i adalat ke muqarrar karne ka natija yih hai. ki KhudA ki 
%da]at US ke makbluqoij kc suldk men zahir howe, aur ki sadiq 



Kin D4 K.i nf.N. 447 

is dunya ki sari dhainkion se hari tlialnae jawcij. Jab ki sharii- 
on ki chal kholi jae«^i, aur un ke s;ire posliida ^aruz aur matlab 
aslikara hon<,'e, to sari dunya dekhegi, ki un ka ilzam vvajibi hai ; 
kbass karke, jab wuh yib dekhenge, ki saza qusurvvar ki sazawari 
ke laiq Iiai. Lekin sazawari ka darja aful i zabiri ki saqalat se 
audaza na jaega ; lekin wuh roshni aur barakat jo bazon nc basil 
ki hai, un ke qusuron par aisa ranj chjirh.iwe<ri, ki un ki bhi saza, 
bare sakht gunahgaron ke banisbat, jo Kbuda ke Kalam se waqif 
na the, ziyadatar hogi ; muwafiq us kalime ke, jo Masih ne Kora- 
zin aur Baitsaida o Kafarnahum ki babat kaha, ki adalat ke din 
in agle do shahron ke banisbat Sur aur Saida ke liye, aur Kafar- 
nahum ke banisbat Sadum ke liye ziyadatar asani hogi. Zanir 
hai ki har ek dekhen ki Masih ko hakim muqarrar karna kaisa 
munasib hai, is liye ki asman aur zamin ka sira ikhtiyar use su- 
purd kiya gaya hai, aur wuh sari chizon ke upar Kalisya ka sir 
hai. Jaisa ki us ka faisala insani adalat men hua, aur wuh bein- 
safi se mulzam thahraya gaya, waisahi munasib hai ki us ke dush- 
man use us ke jalal ke takht par dekhen. Munasib hai ki 
wuh jinhon ne use chheda use asman ke badalon men ate hue 
dekhen ; aur zanir hai ki wuh log jinhon ne us ke qatl par mash- 
wara bandha, aur shah i zindagi ko bure hathon se maslub kiya, 
apne sakht gunahon ki jawabdihi ke liye us ki masnad i adalat 
ke samhne hazir kie jawen, jise unhou ne hiqarat ke sath mulzam 
thahraya, narawa fatwa diya, aur zulm se mar dala. Diisra sabab 
Masih ka zindon aur murdon ki adalat karue ka yih hai, ki wuh 
apne wajibi aqnum men zahiran nazar awe, jis men Bap zahir na- 
hin ho sakta. Aur phir is liye ki us ke shagird sirf isi ki kamil 
sadaqat ke sabab se barf ho saktc hain, sartapa munasib hai ki 
wuh unhen qabiil karne ke liye masnad i adalat par baithe. Un 
ki chal ashkara hogi, aur is bat par gawahi degi, ki wuh us ke 
nam par sachcha fman rakhte the; aur phir is liye ki un ke ajr 
ka andaza un ke nek kamon ke muwafiq kiya jawe. Yih sahih 
nahm kah sakte, ki un ke makhfi gunah zahir honge ya nahin, 
lekin is liye ki hamare Munji kit jalal muklilison ki sazawari aur 
taklif ke banisbat ziyada barhega, koi aisi wajh nahi'a milti, ki 
kyiin imandaron ke gunah zahir na ho wen. Jm sanadou meij 



44? VAHOWAH SIM KE 

bftyan bai ki Khuda ke logon ke gunah mitae gae, sairiUiular men 
garq kie, aur dhampe gae, vvg-. yih sab gutiali ki muafi se taalluq 
rakhti hai, lekin is se yih ishara nahm milta, ki wuh roz i adala^ 
men fash na honge. 



EKTISWAN BAB. 

AsmAn, YANE JALAL Kf HALAT KE BAYAN MEN. 

Bazi chizen aisi umda aur jalali hain, ki musbkil se yaqin men 
ati hain. Chunanchi ham apni is halat men saf nahin saraajh sak* 
te, ki kyunkar aise garib, jahil, aur nakamil o nalaiq makhluq, aisi 
lialat men pahunch sakte hain, jis men wuh is tarah " janenge 
jaisa ki wuh ap jane gae hain," aur ki wuh har tarah ki nakami- 
liyat se khah', aur hamesha khush rahenge ; aur isi liye alam i 
nadidani ki jalah' sachchaian aksar Masihion ke dil par bahut 
thori tasir karti hain. Shayad halat i samawi ki nazdiki aur ja- 
lal ki sakht tasir se dil men aise aise khiyalat paida honge ki ia 
zindagi ke amm kam bhi na kar sakenge. Tis par blii nihayat 
munasib hai ki farzand i Khuda is halat ki babat ziyada khiyal 
rakhen, aur asman ki khushi aur pakizagi ki babat ziyada tasir 
paida karen. Is khulase men ham mukhtasar men bayan karen- 
ge, ki sadiqcft ki bad adalat ke kya halat hogi. Aur kash ki 
Khuda ki Ruh hamari tarik janon ko roshan kare, ki ham us ha- 
lat ki haqiqat aur khushi o jalal ko malum kar saken. Qiyamat 
men, imandar zahiran qabul aur muaf kie jaenge ; aur Munsif 
imhen apnl badshahat aur jalal men dakhil hone dega ; kyunki 
us waqt Badshah un se jo us ke dahne hain kahega, " Ai mere 
Bap ke mubarako, us badshahat ke waris ho, jo duny4 ke sliuru 
se tumhare liye taiyar ki gai hai." Is bat men kuchh taajjub 
Jiahin ki un ke dil ajib taur par kushada honge ; kaun janta hai 
ki hamare dil men aise istidadon ki bunyad hai, jin ki istimal 
ki hajat is bais se, ki is dunya men na thi, kabhi zahir na hui ; 
lekin jab ham is dunya se guzar jawen, wahan wuh sab kam men 
awenge, aur hamen suhbat i ham-bazm, aur halat i samawi ke 
shu^lon men mashgal hone ke laiq banawegi. Wahan Khuda ki 



ITHUDA K.\ DtN. 441) 

jhIi'I sifaten ham par saf zahir ki jaengi. Wahaij mahabbat ki 
sari dhara Masili men jar pakregf, jis ke wasile se Bap apne tain 
zahir karta hai. Wahan hamari sari khwaliishen, anr raarzf, anr 
har ek khij al Khuda ki marzi ke muv^afiq hongc. "NVahan wuh 
saujida anr kamil o khahs khushi hogi, jis ke laiq insin banaya 
gaya hai ; kyunki agarchi har ek shakhs ki khnshi puri hogi, tau- 
))hi jaisa ki bazon ki istidaden banisbat auron ke ziyada hoti hain, 
uaisahi wahan bhi darje honge ; jaisa ki jab baliut si kishtian 
saraundar men parti hain, to agarchi chhoti aur bari sab ki sab 
pur rahti hain, taubhi qadr men bara farq hai. Ilalanki sari aqli 
khushi ki bunyad un chizon ki pahchan par hai, jo dil ko i)ur aur 
asiida karne ke laiq hain, waisahi yih khiyal bhi wajibi hai, ki 
ham asmanf ilm men ba tadrij taraqql-pazir honge ; aur is liye ki 
sifat i Ilahi behadd hain, yih pahchan bhi abad tak taraqqi pata 
rahega. 

Istimal i mahabbat ek khalis aur behadd khushi ka bais hogi. 
Wahan is shirin suhbat men khalal dalne ke liye, na dah na khud- 
garaz khwahishen pai jaengi. Khuda ki tarif men yaktai aur 
muwafaqat aisi khahs aur amda khushi ka sabab hoga, jis ke ba- 
yaij men zaban ajiz hai, aur jo dil men sama nahin saktf. Wa- 
han sare imandar goya sanche men dhale jakar ek ban jaenge, 
aur Masih ka, jo ki sir hai, jalali badan banenge. 

Muqaddason ka jism asman aur us ki khushfon aur shuglon ke 
muwafiq banaya jaega. Yih gosht aur lahu ka jism, jo khfik se 
paida kiya gaya, mubaddal hoke, Masih ke jalali badan ke muwa- 
fiq banaya jaega, jis ke barabar jalil koi didani shai nahin hai. 
Is jism ke tarkib wg-. ki babat befaida khiyal karna achchha na- 
hm ; is liye in baton ko chhorkar Piilus ki baton par gaur ka- 
renge. Wuh 1 Kar. ke lb bab men kahta hai, " Wuh fana men 
boya jata, aur baqa men uthta hai. Behurmati men boya jata, 
aur jalal men uthta hai ; kamzori men boya jata hai, qudrat men 
uthta hai. Haiwani badan boya jata hai, aur riihani badan uthta 
hai.'' Aur phir kahta hai, " Jab yih fani gairfani ko aur yih 
marnewala hamesha ki zindagi ko pahin chukega, tab wuh bat, 
^o liikhi hai, puri hogi, ki fath ne maut ko nigal liya." Asman 



450 YAHOWAH SUr KE 

men na bfmari hai, na rona, na maiit, na gunah, na mandagi, na 
8ona, na dar hai ; lekin mukhlisanan ke sir par khushi aur jalal 
ka taj rakha jaega. Aur yih khushi kabhi na rukegi, lekin abad 
tak qaim rahegi ; kyunki agarehi sharir abad^ saza uthawenge, 
par sadiq hayat i abadi ke waris honge. 



BATTISWAN BAB. 

JaHANNAM, YANE, AYANDA TAKLfp Kf HALAT KA BAYAX. 

Is dunya men akhlaqi badi ka niaujdd bona nihayat hi razdar 
hai. Khuda behadd danishmand aur quddiis o qudratwala hai^ 
chunanchi is tamhid se ham yih natija nikal sakte the, ki akhla- 
qi badi ka wujud mumkin nahiij. Lekin aisi bat ko sabit karna, 
jis ka har ek insan har lahza tajriba uthata hai, mahz befaida hai. 
Ek failsuf ne ek shakhs par yih bat sabit karne chaha, ki harakat 
ka wujud hai nahin, is ke jawab men wuh khamosh uthkar chal 
nikla. Isf tarah par agar koi shakhs badi ke wujud ka qail na 
ho, to qaidkhanon, bimarkhanon, aur qabron ki taraf ishara kar- 
ne se us ka jawab de sakte hain. Balki itna bhi zarur nahin ; 
hamen chahiye ki us hi ke tajribe ki taraf ishara karen. Bhala 
agar akhlaqi badi'an maujud hain, to zahir hai ki us ka natija bhi 
dukh hoga. Adam ka dil is bat ka bakhiibi qail hai, ki qusur ka 
i'waz saza hai. Tamiz ke har ek faisale, aur nahaqq dukh ka na- 
pasand karna, aur nidamat ki mar se yih natija nikalta hai, ki 
akhlaqi badi ke iwaz men saza wajib hai. Is shariat se jo dil par 
likhi hai, koi admi chhut nahin sakta. Gunah ka iwaz maut hai : 
ban, akhlaqi badi ke fil hi men musibat aur azab hasil hota hai. 

Lekin baze aise hain, jo akhlaqi badi ke qail hain, aur yih bhi 
farz karte hain, ki jab tak yih badi maujud hai, tab tak dukh aur 
taklff bhi hai ; lekin azab i abadi ke qail nahin, jis ka bayan 
Khuda ke Kalam men saf saf hua hai. Is abadf gunah aur azab 
ka khiyal nihayat khaufnak hai, aur har ek ahl i dil is se bakhu- 
shi kanara karega. Agar Khuda ki marzi ke muwafiq badi mau- 
jud thi, aur ab bhi hai, to wuh bad is ke bhi maujud ho sakti 
hai, ban, us ka wujud abad tak paya ja sakta hai. 



dalil late hain, ki jrunah ki sazn is qadr nahin ho sukti. to ck aisi 
bat qaim karte bain, jis ki sachchai iiiHliiin nalnri ho sakii. Agar 
gunah zamaue <lar zamaiie inaujuil ho, aur Kaz.i pa sakta hai. to 
kya mushkil hai ki wuh ahad tak maujiid howe, aur almdi Jirab 
ka bais thahrc ? Yih kbiyal hainare bye ais4 dardnak hai, ki agar 
Khuda apni niarzi saf saf /abir na karta, to aksar adini is lizab i 
abadi ko qabiil bhi na karte ; lekin agarchi tabiat is bat se bahake, 
tis par bhi ibtida se sare Masihion ka yihi iman raha hai. Ham is 
talim ko mante hain, sirf is sabab se ki Pak Kitabon ke bcshu- 
raar maqamon men yih baton saf saf likhi' haiTi. Ajrar koi aisi 
tadbir ho, jis se is gawahi ka nizam bar-taraf ho sake, to yih na- 
tija niklega, ki Pak Kitabon se na to koi tah'm sabit hui hai, na 
ho sakti hai. 

Is khaufnak talim ke subiit ke liye Pak Kitabon ki sab sanaden 
na darj karenge. Wnh to Wasicja i Jadid ke kam o besh bar ek 
auraq men mil sakti hai. Lekin ba taur namiine ke ek thori si 
ayaten mundaraj karte hain. Ek tarah ka guuah hai, jis ki muafi 
na to is jahan men hai, na jahin i ayanda men. Ek shaklis tha 
jis ki babat hamare Najat-dihinde ne kaha, achchha hota agar 
wuh shakhs paulii na hiia hota ; yih ))at us hi waqt men saeh ho 
^akti hai, jab ki saza abadi ho. Aksar admi aise the, jin ki babat 
Masih ne kaha, *" tum apne gunabon men maroge, aur jahan 
main bun tum a nahin sakte." Phir liklia liai, ki bahutere " ha- 
yat men dai<hil hone challenge, lekin na sakenge." Aur phir is 
i>at ka kahin ishara nahin milta, ki gum-slnida kabhi asmau ke 
laiq banie jaenge. Bilasbubha, shaitanon ki sangat aur kufr 
men, kisi tarah ki ragrbat hai nahin, ki jahannamfon ki riih, as- 
man ki khalis khushi basil karne ke laiq bane. Jin baton se yih 
malcim hota hai> ki Khuda nzal se maujdd hai, aur sadiqon ki 
khushi abadi liai, unhin se ham yih bhi sikhte hain, ki nataib 
abadi dukh anr taklif sahenge. Abadiyat ek hilat i betabdil hai, 
yane, us wujiad ki halat badalti nahin ; chnnanchi jis par jahan i 
ayanda men saza ka hukm charh chuka, wuh abad tak taklifzaila 
Tahen-a, kviinki wahan wa^iton ka silsila ho nahin sakta. 

H«.m it; ayanda taklif ki paedari se itni waqifiyat oahin raklite. 



45:.' YAllv3WA-il SIM KTE 

jitna ki is but se, ki lui ki saza sakht hogi, jo Khiula ki tiiisaHf^ 
bakhsh huzuii se abad tak khavij kie jaenge. Yih halat bahar 
tanki ki jagah kahlati ; phir ag o gandbak kl jbil bhi kahlatt hai ; 
aiir ek jagah jahaij ka kira nahm marta, aur ag nahin bujht». 
Cliahiye ki bar ek jo rabmat ki pabunch men hai, ayanda gaza!) 
Me bhagkur Khiula ki rahmat ke pbailae hue bazii ke tale panab 

Tamam shud. 



BS1235 .098 

The creation, fall, and flood : an 

Princeton Theological Seminary-Speer Library 



1 1012 00042 5555