Gaumata: Gau ko Hamari Maa Kyun Kaha Jaata Hai

Jab aap logon ko batate hain ki aap gau ko apni maa maante hain, toh sawaal lagbhag turant wapas aata hai, aur woh vaajib hai. Gau hi kyun? Ye schoolon mein poochha jaata hai, doston dwara, har kisi dwara jo is vichaar se pehli baar milta hai, aur iske bahut achhe jawab hain. Ye lesson unhe ek jagah laata hai. Hum saat maaon se shuru karte hain jinhe Sanatana Dharma naam deta hai, phir us ek ki or mudte hain jiske baare mein ye lesson sach mein hai, Gaumata, gau, aur woh Bhagwan ke itne kareeb kyun khadi hai.

Saat maa

Sanatana Dharma ek nahi balki saat maa ginta hai. Rishi Chanakya ne unhe ek prasiddh shlok mein rakha, aur gau unmein se ek hai.

Ye dhyaan dene laayak hai ki Ganga, jitni priya hai, in saat mein se ek nahi. Suchi tay hai, aur gau ki uspe apni jagah hai. Is lesson ka baaki hissa usi ko diya gaya hai.

Krishna aur gau kabhi alag nahi

Khud Bhagwan se shuru karein. Bhagavad Gita ke dasvein adhyaay mein, Krishna har prakaar ki sab se shreshth cheez ko apni hi upasthiti ka chinh batate hain. Saadhu Brahmanon mein ve Bhrigu Muni hain, raajaon mein ve Manu hain, devtaon ke rishiyon mein ve Narada hain, aur jab ve pashuon par aate hain toh kehte hain ki gaayon mein ve Kamadhenu hain, samriddhi ki gau (Bhagavad Gita 10.28). Ve khud ko gaayon mein ginte hain. Unke naam hi yahi kehte hain. Ve Govinda hain, gaayon ko prasanna karne wale, ek naam jo unhe khud mukhya gau Surabhi ne diya, jis din unhone Govardhan parvat utha kar Vraja ke logon ko Indra ke krodh se bachaaya. Aur ve Gopal hain, gaayon ke rakshak.

Ye unke dharti par samay ka koi sanyog nahi. Apne sanatan dhaam mein ve ek gwaal balak hain. Us dhaam ka naam Goloka hai, aur shabd khud katha keh deta hai, kyunki go matlab gau aur loka matlab lok, toh Goloka gaayon ka lok hai, jahan ve anginat divya Surabhi gaayein rakhte hain. Gau aur Krishna hamesha saath rahe hain. Jab ve paanch hazaar saal pehle dharti par aaye toh us lok ki ek pratikriti apne saath le aaye, aur apna bachpan gaayon aur bachhdon ko charaate aur doston ke saath charagah mein khelte bitaaya. Unka jeevan ek jeevit paath tha ki gaayein manushya samaj ke liye kitni mahatvapoorn hain, unki dekhbhaal ka saada laabh kya hai, aur logon aur gaayon ki saajhedaari par bane ek krishi-aadharit arthavyavastha ka mol kya hai.

Kamadhenu, sab gaayon ki maa

Is duniya ki har gau ek tak jaati hai. Shastra kehte hain ki saari gaayein Kamadhenu se utarti hain, jinhe Surabhi bhi kehte hain, sab gaayon ki maa, ek chamatkaari samriddhi-gau jo aadhyatmik duniya mein rehti hai aur jo bhi chaha jaaye deti hai. Brahma Samhita uske dhaam ki ek jhalak deta hai, jahan woh Govinda ko pujta hai, aadi Bhagwan aur pratham pita, jo gaayon ko charaate hain, aadhyatmik ratnon se bane dhaamon mein, laakhon kalpa-vrikshon se ghire, laakhon Lakshmiyon ke prem se sevit (Brahma Samhita 5.29). Gaayon ko charaana Bhagwan ka apna kaam hai. Yahi ve karte hain aur isi ke liye jeete hain.

Kamadhenu is duniya mein pehli baar samudra-manthan mein prakat huin, devtaon aur asuron ke us prasiddh saanjhe prayaas se jisse itne ratn uthe, ek aisa manthan jisme Bhagwan ke lagbhag saat avatar shaamil the. Ve sab se pehle nikalne waalon mein se thin. Devtaon ne unhe saat rishiyon, Saptarishiyon, ko bheint kiya, aur samay paa kar ve rishi Vashishtha ke paas aa gayin. Shastra kehte hain ki bas gau ko pranaam karne se hi saara dharm aur dhan milta hai, aur ki ve sabke dwara pooja ke yogya hain, kyunki jo kuch bhi pavitra hai woh unmein paaya ja sakta hai.

Ve paanch roopon mein jaani jaati hain, Nanda, Sunanda, Surabhi, Sumana, aur Sushila, aur kuch aur naamon se bhi, Subala aur Maitrika, aur apni beti Nandini ki tarah ve ek sachche jigyaasu ko koi bhi vardaan de sakti hain. Gavopanishad vachan deta hai ki unhe pranaam karna aur aadar se unki parikrama karna poori dharti ki uske saat dweepon sahit parikrama karne ke samaan hai, aur saath mein saare devtaon ki bhi.

Gau ek pavitra naksha ke roop mein

Gaumata ka ek prasiddh chitra hai jismein unke shareer ka har hissa ek devta ko rakhta hai, aur ye nira chitra nahi. Shastra sikhaate hain ki tetis crore devta, devtaon ka poora samuh, unke shareer mein vaas karte hain. Unka roop pavitra ka ek naksha hai.

Devi Lakshmi ke baare mein ek pyaari baat hai. Ve Kamadhenu ke paas aayin aur poochha ki ve kahan reh sakti hain, kyunki har hissa pehle se bhara laga, aur Kamadhenu ne unhe apne gobar mein ghar diya. Isi se woh puraani ukti, ki Lakshmi gobar mein basti hain, gomaya vasate Lakshmi. Saare chaurasi lakh yoniyon mein, sirf gau ka gobar pavitra hai.

Krishna ka gaayon ke beech bachpan

Bhagwan ke paalak pita, Nanda Maharaja, ke paas nau laakh gaayein thin, aur jab Krishna do saal paanch maheene ke the toh unhe bachhdon ki zimmedaari di gayi, unhe charaane le jaana, kabhi van mein bahut gehre nahi. Bhagavatam in dino par theharta hai. Uske dasvein canto mein, uske nabbe adhyaayon mein se har ek Krishna ki leelaaon ko chhoota hai, aur unmein se ek unhe charagah mein khade, apni gaayein ratn-manion ki ek maala par ginte, tulsi ki maala pehne, ek haath ek priya gwaal-mitra ke kandhe par, dikhaata hai, jabki unki bansuri van ki hirniyon tak ko paas baithne ko khinch leti hai.

Ginti khud ek vismay hai. Gaayein chaar rangon mein aati hain, safed, laal, kaali, aur peeli, aur har rang ke pachees upbhed hote hain, jisse sau ban-te hain, aur aath samuh aur, toh Krishna ek sau aath prakaar ki gau ek sau aath ratnon ki maala par ginte hain. Ve har ek ko naam se jaante hain. Ve "Dhavali" pukaarte hain aur ek safed gau aage aati hai, phir Hamsi, Chandini, Ganga, Mukta, aur baaki, har ek apne hi naam ki aawaaz par. Kabhi ve ek khaas samuh ke liye bansuri par ek khaas dhun bajaate hain. Aur gaayein unhe apna naam pukaarte sun-na itna pasand karti hain ki ve zara naatkhat ho kar jhund se khisak jaati hain bas isliye ki ve ek baar phir "Surabhi" pukaarein.

Gaayein kai naslon mein aati hain. Bharat ki paramparik Gir gau ka doodh adbhut roop se gaadha aur poshak hota hai, pashchimi naslon se zyada samriddh, aur kaha jaata hai ki kandh waali Bharatiya gaayein apni peeth ke kandh se soorya ki garmi tak sokh leti hain.

Gaayein unke prati komal hain aur ve unke prati. Puraane chitron mein ek gau hamesha unka haath chaat rahi hoti hai ya unke charanon mein vishraam kar rahi, aur ve unke beech let jaate hain. Unhone shishu Balaram ko seedhe gau se doodh pilaaya, aur raakshasi Putana ke vadh ke baad shishu Krishna ko shuddhata ke liye gaumutra se nahlaaya gaya, jaisa Bhagavatam batata hai. Har din Krishna Gaumata ki arati karte, unhe deepak arpit karte jaise Bhagwan ko karte hain. Kaha jaata hai ki sirf Krishna aur gaayein apne sir par mor-pankh pehente hain.

Woh gaayein jinhone kankar peese

Ek katha poore rishte ko chhote mein rakhti hai. Gopastami ke parv par, jis din Krishna pehli baar gaayein charaane khaiton mein le gaye, Mata Yashoda ne unhe kaha ki ve ja sakte hain par van mein joote pehanne honge. Krishna ne jawab diya ki ve khushi se joote pehanenge, par sirf tab jab ve pehle saari gaayon ke liye bhi joote banwa dein. Nau laakh gaayon ke saath, ye teen million se zyada joote ban-te the, aur Yashoda, haar kar aur muskaraate hue, unhe kaha chinta na karein aur bas jaayein.

Par gaayon ne sun liya. Jab unhone dekha ki Krishna nange paer chalte hain, ve ye saha na sakin ki unhe zara bhi takleef ho, toh aadhi raat ko ve van mein gayin aur saare tikhe kankaron ko komal ret mein peess diya. Aaj tak Vrindavan mein kuch jaghein Raman Reti, komal ret, kehlaati hain, jahan kaha jaata hai ki gaayon ne ye apne Bhagwan ke liye kiya.

Brahma ki pareeksha, aur hamare asli pita

Ek gehri leela kehne laayak hai. Bhagwan Brahma ne ek baar shanka ki ki kya ye gwaal balak, jo apne doston ke saath picnic ka aanand le raha hai, sach mein Bhagwan ho sakta hai, aur use parakhne ko unhone saare bachhdon aur saare gwaal-baalon ko chura kar ek saal chhipa diya. Krishna ne bas khud ko un har ek bachhde aur har ek baalak mein phaila liya. Jab Brahma laute, khaali charagah ki aasha mein, unhone unhe bhara paaya, aur aakhirkaar samjhe ki ve kiske saath baat kar rahe hain.

Us saal mein kuch shaant aur gehra hua. Mata-gaayon ne apne bachhdon ke liye pehle se bhi zyada prem ka ek vega mehsoos kiya, aur gwaal maa-baap ne apne bachchon ke liye, kyunki ab har bachhda aur har bachcha khud Krishna tha. Balaram ne is anokhe umadte sneh par gaur kiya aur poochha, aur Krishna ne unhe sach bataya. Vismay ke neeche paath baithta hai. Krishna ke saath hamara naata hamare apne maa-baap se bhi gehra hai, kyunki ve hamare mool pita hain, hamare param pita, aur poora aadhyatmik jeevan unse phir se judne ka dheema kaam hai.

Gau-raksha aur Brahminical sanskriti

Mahaan gurujan ne is par bahut likha hai ki gau-raksha itni zaroori kyun hai. Krishna Govinda ke roop mein do cheezon ki or sab se zyada jhukte hain, Brahmanon aur gaayon ki, aur ye ek sach batata hai: manushya ki samriddhi in do par baaki sab se zyada tiki hai, Brahminical sanskriti par aur gau-raksha par. Jahan ye nadarad hon, Bhagwan kabhi santusht nahi hote. Gaayon ki raksha aur Brahminical sanskriti ek samaj ko Bhagwan-chetna ki or modte hain, aur yahi ek sabhyata ko safal banata hai. Gau-raksha ke bina sanskriti khadi nahi reh sakti, aur sanskriti ke bina jeevan ka asli lakshya hi adhura reh jaata hai. Dono ke bina koi aadhyatmik roop se uth nahi sakta.

Ye dekhbhaal poori parampara mein bahti hai. Bail ko samaj ka pita maana jaata hai, kyunki woh hal khinchta aur anna laane mein madad karta hai, aur gau ko maa, kyunki uska doodh parivaar ko poshta hai. Par woh doodh kabhi uske bachhde ki keemat par na liya jaaye, jo pehle aata hai. Jab Krishna ke pita Vasudeva, ek Kshatriya, apne paalak pita Nanda, ek Vaishya, se mile, toh baat gaayon ki kushal-kshem par mudi, jinki raksha theek waise hoti thi jaise apne bachchon ki. Kshatriya ka kartavya hai naagrikon ki raksha aur Vaishya ka gaayon ki, aur gaayon ko khud naagrikon jitna mahatvapoorn maana jaata hai. Gita ise saaf naam deti hai jab kehti hai ki kheti, gau-raksha, aur vyapaar Vaishya ke swabhaavik karm hain (Bhagavad Gita 18.44). Aur kaha jaata hai ki mrityu se pehle ek vyakti ko ek gau ek yogya atma ko daan mein deni chahiye, ek aisa karm jo mrityu ke baad uski raksha karta hai.

Woh rishi jo Brahmana ban gaye

Pavitra gau ki shakti rishi Vashishtha aur raja Vishvamitra ke us puraane mukaable mein dikhti hai. Raja apni poori sena ke saath Vashishtha ke ashram aaye, aur rishi ne un sab ko bhoj karaane ki baat kahi. Vishvamitra ne mazaak udaya, poochha ki ek gareeb rishi ek sena ko kaise khila sakta hai, par Vashishtha ne bas itna kaha ki chinta na karein, aur unki gau Surabhi, wahi samudra-manthan waali, ne ek bhaari samriddh bhoj prakat kiya. Raja eershya se bhar gaye aur gau ko apne liye maang baithe, ye keh kar ki raja hone ke naate is desh ki har cheez unki hai. Surabhi jaane ko taiyaar na huin, aur rishi ke saath khade ho kar unhone raja ki poori sena ko hara diya. Us haar se Vishvamitra ne ek ajeeb aur namra nishkarsh nikaala, ki Brahminical pavitrata ki shakti kisi bhi sinhaasan se badi hai, aur ki sirf ek Kshatriya hone ka koi laabh nahi. Unhone apna raajya chhod kar ek rishi ban-ne ka faisla kiya, aur ant mein, ek lambe aur kathin raaste ke baad, ve safal hue.

Gau ka logon ke prati sneh nira bhaavukta nahi, aur aadhunik vigyan ise samajhne laga hai. 2017 mein nyuro-vigyaaniyon Lori Marino aur Christine Allen ke ek paper, "The Psychology of Cows," ne paaya ki gaayein tej aur bhaavnaatmak vyakti hain, aur kisaan aksar batate hain ki kaise unki gaayein sneh lautaati hain. Aise kisse hain jahan ek gau kisi ko pitte dekh use bachaane daudi, aur ek puraani katha jahan ek aadmi roz ek gau ko khilata tha jab tak, ek subah, woh apni aadat se bahut pehle aa gayi aur aisa karte hue ghar mein ek chor ko vichlit kar diya, aur ise bacha liya. Gau jo prem use diya jaata hai use lauta deti hai.

Paanch uphaar: panchagavya

Gau humein paanch cheezein deti hai jinhe mila kar panchagavya kehte hain, gau ke paanch utpaad: uska gobar, uska mutra, uska doodh, uska dahi, aur uska ghee. Har ek anmol hai. Gobar, har aasha ke ulat, pavitra hai aur taap tak sokh leta hai, mutra mein rog-naashak shakti hai, aur doodh aur uske utpaad poshte aur pavitra karte hain. Ye paanch har prakaar ki pooja mein aate hain, aur ve zaroori hote hain jab kisi mandir mein vigraha ki sthaapna hoti hai, murti pratishtha ke sanskaar mein. Yahi paanch Kartika vrat ke ant mein liye jaate hain, Bhishma Panchaka kehlaane waale paalan mein. Gobar itna sammaanit hai ki Bharat mein gharon ki deewaarein uss se leepi jaati hain taaki keede door rahein, aur havan-kund use leepa jaata hai taaki bhoomi mangalmay ho, aur aadhunik vigyan ne wahi pushti ki hai jo parampara lambe samay se maanti aayi, ki gau ka gobar ashcharyajanak roop se pavitra hai.

Gau-vadh ka bhaar

Agar gau hamari maa hai, toh use pahunchaaya nuksaan gambhir hai. Jaise koi bhala vyakti us maa ko chot ya maar nahi sakta jiska doodh usne piya, Vedas gau ke vadh ko, jiska doodh hum lete hain, apni hi maa ke vadh ke samaan maante hain, aur yahi bail par bhi laagu hota hai. Paap bhaari hai. Vedas kehte hain ki gau ke shareer par har ek baal ke liye, jo aise vadh mein bhaag leta hai use ek pashu ke roop mein janm le kar baari-baari maara jaana padta hai. Chaitanya Mahaprabhu, jo saade paanch sau saal se thoda zyada pehle Radha aur Krishna ke sanyukt roop mein aaye, ne bhi gau-raksha sikhaayi. Chaitanya Charitamrita mein ve, us vinamrata ke saath jo kisi aise ki hai jise janm lena kabhi majboori nahi, kehte hain ki apne pichhle prakat mein ve gwaalon ke beech Krishna ke roop mein janme aur gaayon aur bachhdon ki raksha ki, aur aise punya karmon se ab ve ek Brahmana ke putra bane hain. Apni hi leela mein unhone ek baar ek nyaayaadhish ko, jisne jaap rokne ki koshish ki thi, samjhaaya ki jo gaayein maarte aur khate hain ve utne hazaar varsh narak mein bhugatne ko abhishapt hain jitne baal un gaayon ke shareer par hote hain jinhe ve khate hain. Ye bhaari karma hai. Vishaal aadhunik vadh-udyog ek asli traasdi hai, aur Krishna ki bhoomi tak isse achhooti nahi rahi, kabhi-kabhi bhaari maatra mein beef niryaat karti rahi.

Gaumata se phir se kaise judein

Shaharon mein rehte, khaiton aur jaanwaron se kate, hum mein se zyada gaayon ke baare mein kabhi sochte hi nahi. Phir bhi jis Bhagwan ki hum pooja ka daawa karte hain ve unke bina jee nahi sakte. Ve roz unhe charaate hain, unke beech rehte hain, unke liye rote hain. Ek katha hai ki Dwaraka mein, Vrindavan ke charagahon se door, Krishna aadhi raat ko "Surabhi!" pukaar uthte the, aur unki rani poochhti ki Surabhi kaun hai, ye na jaante ki ve hamesha gaayon ke baare mein aur unki raksha kaise ho, sochte rehte the. Toh kitna bada antar hai poojak aur poojya ke beech, jab Bhagwan gaayon ke bina jee nahi sakte aur unka bhakt unhe ek vichaar tak nahi deta.

Toh abhyaas hai Gaumata ki kuch yaad rozana jeevan mein wapas laana. Use khilao agar ho sake, ek mutthi ghaas bhi, aur woh karm vyakti ko ek ajeeb tarah se sampoorn mehsoos kara deta hai. Jahan woh sambhav na ho, use mann mein dhanyavaad do, use yaad karo, Krishna aur gau ke beech ke naate ko yaad karo, aur kisi aise se ek naata ban-ta hai jo Bhagwan ke bahut paas khada hai. Yaad ke aage karm hai. Ek gau ko god lo, ek khareedo, ek bheint karo, ya ek gaushala ka samarthan karo, ek gau-sharan, jinki Bharat mein kai hain, jahan gaayein sharan paati, khilaayi jaati, aur achhi tarah dekhi jaati hain. Gau ko diya gaya sammaan sirf hamara nahi, kyunki woh kai sanskritiyon mein poojya hai. Ek Iranian vidwaan ne uske mahatva par likha hai, Isaiyat mein bhi uske vadh ke virodh mein kuch zikr hai, aur Sudan ki ek janjaati gaayon ko pujti aur unhe baraabar maanti hai.

Vegan ban-ne ke baare mein, ye ek vyaktigat chunaav hai, aur usmein kuch galat nahi. Kai jaghon par gaayein sach mein satayi jaati hain, aur uski jaagrukta badhaana achha hai. Par behtar raasta, jahan ho sake, gau ka doodh Bhagwan ko arpit karte rehna hai, taaki ek dukhi gau bhi apna doodh unki seva mein iste-maal hone ka laabh paaye. Aur agar koi pehle se vegan hai aur phir bhi gaayon ki raksha ke liye prarthana karta hai, toh woh prarthana akele Krishna ko prasanna kar deti hai, jo unse anant prem karte hain.

Is lesson ke mukhya shabd

Aage le jaane ki baatein

1. Sanatana Dharma saat maa naam deta hai, aur gau, Gaumata, unmein se ek hai.
2. Krishna kabhi gaayon se alag nahi. Ve Govinda aur Gopal hain, apne Goloka dhaam mein ek gwaal, aur gaayon mein ve Kamadhenu hain.
3. Saari gaayein Kamadhenu se utarti hain, jo samudra-manthan mein uthin, aur kaha jaata hai ki devtaon ka poora samuh gau ke shareer mein vaas karta hai.
4. Gau-raksha aur Brahminical sanskriti ek Bhagwan-kendrit samaj ke do sahaare hain, aur Gita gau-raksha ko Vaishya ka swabhaavik karm banati hai (18.44).
5. Bail samaj ka pita hai aur gau uski maa, bachhda doodh se pehle aata hai, aur daan mein di gayi gau daata ki mrityu ke baad raksha karti hai.
6. Gau paanch pavitra utpaad deti hai, panchagavya, jo har pooja mein aate hain, jabki gau ka vadh sab se bhaari paapon mein se ek hai.
7. Bhagwan gaayon ke bina jee nahi sakte, toh ek bhakt Gaumata ko rozana yaad rakhta hai, khilata, yaad karta, aur uski raksha karta hai, aur uska doodh Bhagwan ki seva mein arpit karta hai.

Pichhla lesson: ← Markandeya aur bargad ke patte par shishu

Agla lesson: Srimad Bhagavatam ki mahima (antim adhyaay) →

Poore course ki suchi par wapas jaao.