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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  ^ 

^       AUDISON  ALEXANDER  LfBRARr        ^ 

(|!  ^^h'^f'  ^vas  presented  by  ? 


which  was  presented 
e)  Mksshs.  R.  L.  a XI)  A.  S 


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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  • 

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

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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  0  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  ^ 

o  c 

A    f     I    A     ^   A/f    fj,     /'<-'    I      X      I        S>    ^^^         ^  A  ^A     ^     A  ^      ^   ^  \yO^^ 

y  '  *   r       -  ( X  \  v  ^        ^. 

'•' 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, 


1     A 

/A      A^cx 

hfh^ 

/     1 

A^ 

r    j5^ 

f^^^- 

f.y*^'^^^ 

^         ^        ^ 

• 

-:V 

;ii^^^\ 

"  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, 


•^^•^lo^  ^j'')^^^  ^''^^^^  v:/*>^^  uy^^-*  J' 

X  •  -  ^  ^  ..  I 


]1JI 


c/~>-?/'-> 


''  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.  ^ 

//<»/«•       ""A  ^  /  ^       I    /        ^A    A      ^   A^        I     .*  A  A  ^A     ,        A    /^   A  ^f;      ^ 

I    •vw  ^  X  A^  A^     A    ^  ^  ,mtyl\ff^ 


♦     ^ 


Hui^/^JI  ^^  ^yy  ^-^^  e;^!;-*'^ 


*'  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, 

A     X    ^  1/^      ^  l/x  ^A^  Igrf  A  A^^        ^     \        \         ^    A  ^ 

J<h  ^L)^^  Cj^j;  ,\j^^  ^Ujlil   ^^  ^^    s^tt)  U  l^s^Hi 

A^^    |A^  A     ^/^       I       A^  ^  /•     /»  >•     A/      A^     J^^   A/A 

*'  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, 

^  /  »A^  f  ^      t^^/m^  ^  X  *'|/'0*'      ^    ^       Ia^A  ^       vli  W  $  ^W     I 

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

•  /A  A  ^ 


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 
^1"=^  TfTWt  ^^f^  ITf  5fT:  ^^^  ^^  I 

rTrr:  ^T  ^f  ^T  i%ff  ^^1^1"??^^  ^T^^  I 
•J  -J 


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 

UJUJ^      *li    U^    U^    Uii^  »i>.'->    l^ir    ^lia^A*^!!     U^ j  Li 

^li^  ^  JijiAw^  c>^  j^'c<^  t^h  )'^^  u^*-^^    ^^•^*-?    'j-^-f-l^l 

-     I  ^       ^  l/     ^-       ^  -  ^y         ^y 

A/3i^  JL      X     <?      A    ^  I  A  fh^     \^^      f     ^  >'53$-^       ^/ 

^     *■-  f  !    '  ^         -  "l   ^ 

♦  ^^JJ^V.  ^A  ^j    .<^^L?  v_->^:i.  )U  uS^' Ja   A.AJ  ^-6i  ^TtXifc  ^^JL/« 

"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  ^  ^  *•  •      •  • 

d  I /y    A^^   ^       X    j^-,    I  /^        ox      f /xo<Ax^         l/w"       1/ 

J,    ^^  A^  A      X    ^  x/cf        I  '^  /'/'    !  OJx    I   I  /  '^     /  ^  /x      I  /^    >•     M  3^  — 

y^        A  //A  ^         ^      h,^  ^   ^        ^   h  |a«,^^       ^  ^A^^^     Ic/  X    4,x  •  I    X 

.1.  -.   .:,,,  .     ^j 


^^«.iJ    ^^iSU    I^LiAl     JoJ     ^J,^li-1    ^^^JjidJUAS^yj 

W^  J^  ^^^  OT'I  ^U-- J  jiil---  C>^;^  I  ^>  f^j  ^^^ 

^      S    ^    A^^      I    A         ^     ^      f      9^       ^  X      C^'^   5 

"  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  0  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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191                                paidAism  8:  22.  [M.  A.  2347. 

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M.  A.  2347.]  PAiDAiiH  8:  22.  1'^ 

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200  PAiDAisH  8:  22.  [M.  A.  2347. 


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-M.  A.  2847.]  pAiDAiiH  8: 22.  ^1 

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202  PAiDAisH  8:  22.  [M.  A.  2347. 

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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. 

^T^r  xf^rrfir^Tfir  f^^^^ilr  ^^q^  ii 
^T#i  rn^w^^  ^m^^  5i7n^:  I 


M.  A.  23470  paidAish  8:  22.  209 

'^IlHrT^^    rif%^^   ^TTlUntqfil  II 
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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: 

^^^f%  =g  I  ^f^:  ^ftirr;  ^t^^T^i^f^rr:  ii  ^  b  ii 
m^  ^^^TH^  ^=#^T  II  ^u.  II  f  T^^^i^^it  m  in#  ^^- 

ff^f^^TTfif  5Sn^l-l^  f^^T  WJ    II  ^sO  II  Tft?T  ^f%m 

%fk  «  \^  II  ??2I^Tf^l??  TT511^  ^ftT=rfK^?|rT  I  ^- 
^t^TT  TT  ^7^  ^  ^^%^  ^Uf^ljrr  H  ^^l  II   ^T^§ 


M.  A.  2347.]  PAiDAisH  8: 22.  215 

^^%I!^I  ^t^:  ^'^T^^T^filrTT^f^TWfTT  II  »^  II 
Tfn^T  Iht  f^^TlS^T^^:  11  »  »  II     f^^|[  ^i  ri^ir 

vj  S>  ^  v>  ^ 

»  i  II  ^T^R  II    ^7iT^fi§Tq^Tm#l%^'^^^'^T- 

m  ?r^^i^  II  »  ^  II  o^s^^i^*  f%5!^^^^^:  ^§^- 
^fir^rT  =f3q^  ^  ^T  ir^i  II  »N0  II  ^i^u^ft^  ^f TT^ 

IT^^CT^^  "^  ?^T  TTK^T  ^^\  "m^^  I  ^4*  g^rTT:  HH^f^ 

q^^^t^ f^t  WTO*  irqi II  8 <lii    '^=^m^^  ^wi' 

>5  O  sj  ^ 


216  PAiDAiSH  8: 22.  [M.  A.  2.347. 

^ir^T^f  ft:  II  y.NS  II  ^n  ^7^^h  xi^  ^^f^^^i^ 
^*^rr;  I  ik^i:  ir^T^^^9%^  ^T^f  ^^^  ^5:11  V^  11 

Wl^  ^f^T  ^^rr  M"^g^rr  11  U,*!  II      ^-^r^XTJ  '^^' 

7Tf?T?r  II  4  o  II     IT^€Tq^f%  ^Trr:  ^Tiw€^^^:  ^'f^^- 

7f^^ra^%^  fifffifN  ^ms%  II  ^\  II    1:1%  ^ 
^^  =^rrfV^^wi^:  ^  «  II 

*'  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  ^ 

s^^i  ^  J^3  Jii  UJ13  ^j  Jj.A  Ji3  ury  L^lj  JaJI 

J'iJ  U>f  Ui    ,^jj  lj.A  Jl3    Lrjb^Jf  ,^j    IJi  ^^\ 

*      /•        UW'^  ^   **»»     ^  A^  A         ^        ^  •  A^^       A    ^^       A  A^      A^       A      ^ 

A  ^         ^        f^^        ;P      ^  sM^        A    ^^     ^    A/       A^      ^  Xu       ^     f^   <M  A^ 

ur«^-^  ^*f-;  u^^^;  v^^J  U^^^j^  l^  l^^  *-^iLf-^  ^ 

^A  A/A^  ••Ix  ^A^  AA^  ftj3  /•<'^ 

"  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. : — 


I^A^A^I  A;2          ^rf»A              A^^   I           ^    AyA^     A^A^      A    ^^ 

op  I                                                 I 

g^,       A^yj^  A^            X  I                           -^     *           Wi<          <»               ^      A^    A^       ^^      A 

.*          A^      I  •x      f**     ^     d  /             ^x          A        ^                 A^A  ^                      I    jj 

a  I                                                                      t 

A^          A^^^  A^^        ^  A      ^       J,          ^        I    ^        A^^/.  ^  ^                           ^  A           '^^ 

^   A          J»        ^  ^   /tf      ^      -^   '-'        ^1         ^  *»#»       A^        A^  f                       ,».   Ay         A^ 


M.  A.  1996.]  .  PAiDAisH  1 1 :  27, 28.  259 

r         ^         X  ^^ 

^^•<»         A^^l  xA|A  I  xx^a*  <»l  xA^xX     A^X 

I  '^Z  X  /'^  <A/     A^         '^^  I      '^         '^S'^f^  ^  ^         II      '^//^     -^ 

X   A^  ^  A^^X       X    I                          X  A^      A^          1/   I         I              /'Ax         Ax*»      A^  X  -^.^ 

tl      ^          */'      grf  /        */   W//'  X*.     ^  Ax          A/x^Ax      I     I          J,           A^       A 

A/^A  x     /A/O*/     A^  I  xA^     Ax     x-^x        JL          A^     A             x    A/  /Ax 

#     I    ^   {J     ^-'/»          '^      '^>     /!  I       I  A/                   X   A          I       A/A/     A       A/     X 

X  A       X   A  ^A         //  f    Axx   -^  ^   Ax                 A/  x/»   X                         xA         xA                   x^ 

^    A    X     f    A        f    A      I    Ax  f  A      ^             AxA            x      ^  A/x     /I    A^  **  x 

<*  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 

^a;ytA.j.jjLiJi  ^^i*J  jL^-c  ^Uj  v^Uil  J*A.j  sUx>*l^  8j4^ 
s^t^l;  s^y^ii  aaJt  ^!  c;^it:?.y.^  ^^}1  *ii^  ^  wip  ^i^ 

^^  if  U..-*(^  ^^    8jyU.j^i  i.J>xlIl^Jl  cJ^«^j.J    ^^^jl 
cJ^4^J  j»^^^P  ja«JI  J^f  ^  AJtJl  f  A.4Jc;l  ^^x^il  cjU 

J  (}j  \yit^  ^^Jl  i.  JUL  c;^  is*^  ^^'^^    i^j' 
*j^^lC4iIl^   ^fj^I^il^  ai^^ii^^ftj  ^f   ibf  ii^JL  UJ 


262  PAiDAiSH  11 :  27, 28.  [M.  A.  1996 

iXuS    iJj    w;J^    ;,£^i;    iui^i'    (j-h^j    iix-?    dSjS  U4> 

c^UUI  (jj^/  ^fijjUjJ  5.^6^  c^o«>^  ii-^ij  ,»^*U-»^ 

^yik'iJi  ^^^At^.  ,B--Jl^     c>aJ     ^^/wijl     l^^i;     O^JJ^JU 

^^  jixiil  JU  J^ftJl  8«iljl  ^^Ic  ^j*^  1^1^  L3y*U  ^^-^^-^ 

jiJl^!;^  ^    cJjJiAJ    UJj  ^Xi   uJl  i^A^^^l^  Uj  *ili 
w^^    ^1^    ^mJI    Ji^UJb    ^^^jU-^^   ^y^   sl^   j^^ 

U>'    a)    ^iliJl     cJ^ii^fJl^l;     Ub^Ui^      sUii^^    ^^r-^J^^il 


M.  A.  1996.]  PAiDAisH  11 :  27,28.  263 

U^j  ^3^/ jU  U    UJ13  j^^yj  Ja3;  ^ii!  aLJ  Ua^-^  vj^^^Iaj 

^.  ^IjOL/O     SjyfU    SJjJ^  8^-**^' I   jUilJxa^    visUJU^ 

jjltiij  UiU    w^^j  (JUi;    jl^Ia^  jlJI    cJLaJl    'i^[}]  ^ 
)  y^^J-^.    M^    !^iJ  ^«j^  uf;^    *"^^-^  ^-'^    LUUj  L^f 

f  .  ^  *  • 

jr^-^^y^  ^^    »-^0  ^/-J     *— '^'^     ^^'t'^    f-?*^^     ^"^^  ^^^ 
c;*^  |^{,i  »-*UaJ!    u->Uiw    ^Ic  Ij^vA  5.31  jLr    cjij  ^^^J 

^*  '.il*jr'    /r^jU-^^    ^^^/^    ^^'S^    *■?  j-^y    ^    ^^"^^r^^ 


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 : — 

Jl3    *  ^yj.j  i,^l\    ly^li    *  ^Wlj    \jyc  .^jic  ^y 

^^\  x'\>   X  A^        I      ^   A/^^  X        /vL   X  xA^       A^      I        xA^^A^x 

,?  A^  A  ,  XXX  ^  --^  ^^/Axx        j?   I     A/       /X  V  A 

"     ,x  >  >  r^  I 

^^  /  X  W  xlx  xAxAxA//lA^^^ 


Sr  I        ••    '  X         ..  |x  I  i 

/  1  A^^^  A<;^  A  A^U;^  A*xx 


M.  A.  234B.]  TAiDAiSH  11 :  27.  23.  $71 


'>^  o 


I      A^      /|a^|      ^  A^        A  fS"  ^      \  ^  f'  ^      X 


#»^ 


/A    ^  A      I    A^    /jA^i    •  n^     n       ^s."  ^    1-^"/-    a*  ^^ 

^A  A^  A  f"^  ^  ^  ^      yU  ^  "w  ^    ^5  ^      *^  ^ 


«^  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 : — 

^^fUus-^j/j  »>^^-  UJ^ /l^  f^^  fiJJ.J  ^J^l^ 
l;;l  jUj  13  x^  ; Jj  Ij^    ^^^j^i  -?  ^^'^^-    f;^^'^*^  J*^^-*"? 

^■^>?  J*^  I J  8.^  L-^Li^  J  J  Lr^o  <i-^j  ^^.-^^  *>^U  S^^^ 
.Xi^Lj    ^^Jt   ^/clj<i   *r   I-HX^      J.jUJ     LiU^^  j^  ^J4\J 

j^iUjjLJts.^^  (i^  ^(v  ^J  c^^  ;■?  'l'^  >?  ^^^J;-?  j-^^ 
<«  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. 

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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 

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^3  I JU  ^^:^Alr  «>Ai  ,Jl3    A  !  c>A.:^;  lJ::^j  >ii-^  ^^^aJ! 
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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  0  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 


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