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 ?»♦'[ I /loo/. 0i.fs,onB3/£3g_ IF 'C®*^^, '6*^s-'e^ ■^ -* ^. ..r< ^.A 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 ^'povTLnen 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 ^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 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^A ^ #»^x A/-* jS ^* < ^ 0»^ ^'^ ^ S ^ ^ r ^ /A^ x^ A ^A^ ^Ij ^A^, ,^HJ L^J.^ ^ r-S^^-^ J^ ^i^^i^M^ Ua. ^^ JLaU A^ A^ I ^ ^A j5 X A^y Sura i Bani Israil 63. ^^rl^J' *^^ ^^' iJ^*J^Ji »^.^J^ ^ 1 V - /» ^ • ^ A A ^ ^1 A^^ ^ r^'X ^ f S ^ ^ \ ^"^ ^'^f ^ ^ • /» I Yane, '* Aur jab ham ne kaha firishton ko, Sijda ka- ro Xdam ko, to sijda kar pare, magar Iblis ne qabul na rakha, aur takabbur kiya, aur wuh tha kafiron men ka, To gir pariyo us ke sijde men. Tab sijda kiya uu firisliton ne sare ikatthe ; magar Iblis ne na maiia ki sath ho sijdakarnewalon ke. Farmaya, Ai Iblis, kya hiia tujh ko ki na sath hua sijda karnewalon ke. Bola : Main wuh nahin, ki sijda kariin ek bashar ko, ki tu ne banaya khankhanate siikhe hue sane gare se. Farmaya : Tu nikal yahan se, tujh par phenk mar hai ; aur tujh par phi^kar hai iiisaf ke din tak, Aur jab ham ne kaha, firishton ko, Sijda karo Adam ko, to sijda kar pare magar Iblis ; bola, M. A. 4004.] PAiDAiSH 1 : 28. 4? Kya main sijda karun ek shakhs ko, jo tu ne banaya mitti ka ?" Sura i Iraf 10, Siira i Kahaf 48, aur Siira i Swad 73, 74 men bhi likha hai, ki Iblis makhluq ki parastish, yane butparasti, ke inkar karne se ap- ne Khaliq ke huzur men kafir thahra ; par kaun ziya- da kafir hai, Iblis, ya wuh jis ne apne Khaliq ki babat aisi kufr ki baten likhin ? Wuh jo apue Klialiq par aisa aib aur gunah lagata, yane ki wuh butparasti ka Bani hai, beshakk iiihayat bara gunahgar hai. Siira i Mahaunnad 21. *' Tu to jan rakh, ki kisi ki bandagi nahin siwa Allah ke ; aur miiafi mang apne gun ah ke waste/* kyiinki tere kufr aur butparasti ka gunah, Ai Maham- mad, bahut bara hai. Insan ki paidaish ke bayan i mazkur se saf sabit hai, ki ibtida men Khuda ne sirf ek hi jat, ya zat, banai, yane nar aur us ki mada, Adam aur us ki zauja. So tamam jahan ke admi Adamzad hain. Har mulk ke ba- shinde us asli zat se the, par muddat ke bad bazoQ ne un men se, apni buzurgi aur imtiyaz ke liye, mutafar- riq zat thahrain. Rig Veda ke pahle ashtaka men, jo bahut qadim rishion ke hath se likha gaya hai, char judi judi jat ka kuchh zikr nahin milta. Ua men to ^'^T'^'^^7; yane, pancli admion, ya purushon, ka zikr milta, lekiii us tnen Manii ke char jaton ke pakke bandobast ka bayan, ya us se kuchh ishara, kahin mau- jiid nahin hai. Rig Veda sab Vedon se pahle likha 48 PAIDAISH 1 : 28. [M. A. 4004. gaya, aur sabit nahin hota, ki us ke likhne ke waqt admion ki char jat maujud thin. Bad Rig Veda ke Yajur, Sama, aur Atharva Veda likhe gae. Yih to malum hai ki baze log apni aql ko yahaij tak pasl kar dete, ki kahte ki Veda azal se the, vane we banae gae us zaban se peshtar jis men un ki tasnif hui ; aur likhe gae un rishion se pahle, jin ke hathon ne likha ; ki we siikta jo Madhuchhandas, Jetri, Medhatithi, wag. se tasnif kie gae, un rishion kl paidaish se pesh- tar maujud the. Yih sab aisa khilaf i fahm hai, ki aqlmandon ke nazdik us ka radd karna kuchh zariir nahin hai. Agar utpatti, ya paidaish, men Veda zahir ho gae, to kis ko, aur kab, aur kahan, aur kis tarah, aur kis zaban men die gae ? Zamin par paidaisii ke chhathe din sirf ek mard tha, aur us ki zaban, qarib i qiyas, Ibri thi. Kuchh bayan nahin milta, ki Veda us ko die gae, taa bhi agar bakhshe jate, to kis zaban men, aur kis tarah malum ho sakta, ki un ka miil ta- mam aur sahih uiahfuz raha ? Sama Veda men, jo Rig Veda ke kuchh muddat ke bad likha gaya, Brahmanon kazikryun milta: ?TT^ W^ f^TST^^I yane, '^ Brah- manon ke kina rakhnewalon se adab mat rakho." Phir : "^(^ flT^f^T "STf^ i yane, *' Brahmanon ke kina rakhnewalon ko mar dalo.^' Brahma ne ba- hut der ki nind se jagkar bari khushi se daryaft kiya, ki ^^?Tf^ main hurt; is ajib o khush khiyal se us ke dil men ahankara paida hua, tab us ne paidaish ka qasd kiya. Veda ke muwafiq us ne pahle sirf Brahmanon ko paida kiya. Yun Brihad Aranyaka Upanishad meo likha hai : ^f( ^T T^ ^^ '^llft^^ ^ yane ''^ Brah- M. A. 4004.J PAiDAisH 1 : 28. 49 man akele pable the/' Jis ki tika Sankaracharjya ne yun kiya : t T.^ ^mf^^T^f wf ^f>T^^T€\^^^^ II " Kshatriya aur aur jat Brahman se alag nahin the; jaton ka kuchh farq nahin tha; sirf Brahman the/^ Lekin is halat se Brahma aur us ke bete Brahman khush nahin rahe ; kyunki jab sab acharaj the, un ke live chele kahan se milen ? Chunanchi Brihad Aran- yaka Upanishad men likha hai : TT^cR W^ W>f^rl || '• Sab ke ek hone se na nibha/' Jia ki tika Sankara- charjya lie yun ki : ''Bina Kshatriya jo raksha kareij karm na nibha/' Is liye us ne : rT=^^T ^^ ^f2?^^?T "^W^^H " Kalyan riip Kshatriyon ko banaya ;'* aur us ne swarg ko bhi un se bhar diya: ^' Indra, Varuna, Soma, Rudra, Parjanya, Yama, Mrit- yu aur Ishana dewon men Kshatriye the ;" Jin ki hu- kumat ka bayan Sankaracharjya yun karta: E 50 PAiDAisH 1 : 28. [M. A. 4004. " Indra dewon ka raja tha, Varuna jal ke jantuon ka, Soma Brahmanon ka, Rudra pasuon ka, Parjanya bijH* on aur bajron ka, Yama Pitaron ka, Mrityu rogon ka, Ishana tejon ka raja tha/' Taubhi sirf Ksha- triyon se Brahma santusht na bhaya. Dusri jat kheti ke liye zariir thi. Chunanchi Brihad Upani- shad ke muwafiq : ^^^ ^ETH^rT ^ f^IJ^^^TTT « «• Jab kam na nibha, tab Vaisya ko banaya/' Jis ki tika Sankaracharjya yun kartd : ^ fifij ^l^^TrT '^'T f^%T- TT^ *rT^ II *' Us ne Vaisya ko dhan daulat batorne ke liye banaya." Tad bhi wuh santusht na raha, kyunki ab tak bhritya aur das na the. Is liye, Brihad Upanishad ke muwafiq : ^ rf^ ^T^^TT ^ ^T^ ^XXT- ITO^TJ^ I) " Us ne Sudroo ko banaya." Bad us ke jab baranon men byabhichar hiia tab Chandala aur Paul- kasa paida hue. Yuq Brihad Upanishad men likha bai: '^T^^l i^T^^ : ^T^^T ^T^^ : II jis ki ti- ka Sankaracharjya yun karta : "Chandala Brahmani men Sudra se paida hua, aur Paul- kasa Kshatriya stri men Sudra se paida hua."" Yun Veda se malum hai ki char jat ibtida men na thin, bal- ki rafta rafta ban gaift. Is sab ke barlihilaf Manu kahta ki Brahma ne char jat ibtida men ek h{ waqt men paida kiya: M. A. 4004.] PAiDAisH 1 : 28. 51 ^fm^T^ ^-^^^ ti?T^ irftrH^ "^ II ** Logon ko barhane ke liye us lie apne mukh, banh, jangli, aur pair se Brahman, Kshatriya, Vaisya, aur Siidra ko nikala. Parhana, parhna, jag karna, jag ka- rana, dan dena, dan lena, Brahmanoa ke liye us ne thahraya. Prajaon ki raksha, dan dena, jag karna, parhna, bishaion men prasang na karna, sanchhep se Kshatriyoy ke liye thahraya hai. PasiioQ ki raksha, dan dena, jag karna, parhna, baipar karna, byaj le- na, aur kheti karna, Vaisya ko thahraya hai. Ek hi karm ki aggya Prabhu ne Siidra ke liye thaharaya ; yane, bari khushi se in tin baranon, ya jatoo, ki se- wa karna." Vishnu Purana ke pahle ans ki chhathi adhyaye men, Veda ke barkhilaf, yun bhi likha hai : ^^T?Ti^; Tim\ WffT ^^^ f^^l^TT^ I 62 PAiDAisH 1 : 28. [M. A. 4004. TT^: lI^TTfT^^: ^tl^l^f TI§f^^rTrT: II Yane, '* Pahle, jab sach bolnewale Brahtna ne jagat ki srisht ki ichchha ki, tab us ke mukh se sat-guni Brahman nikle : us ki chhati se rajo-guni bhave ; us ke pichhe rajo-guni aur tamo-guni jaiigh se ; pair se Brahma ne aur prajaon ko sirja, jo sab tamo-guni the. Ye char baran. Brahman, Kshatriya, Vaisya, Sudra, Brahma ke mukh, chhati, jangh aur pair se nikle.^^ Bhagwat Gita men yiin likha hai : *'Char baranon ko un ke gun aur karamonke muwafiq main ne banaya/* Brahmanon ki buzurgi barhane ke liye bari chaturai se Manu Sanhita men yun likha hai : ^^cTT^ ^Jl^ •^^HTWT'f T!T: 1T>j: II ^T^iiTRfT^iflTn^ •^;f;^^ LC-''^ ♦-i*.jui> iyi^Jl c;^j-A51i i> " Ai iman walo, jab azan ho namaz ki, Jum^ ke din, to dauro Allah kC yad ko, aur chhoro bechna ; yih bihtar hai tumhare haqq men, agar turn ko samajh hai. Phir jab tamam ho chuke namaz, to phail paro zamin men,'"' apni mihnat aur tamashe men phir jao. Yun ek ghari ki namaz tamam din ke pak aram aur ibadat ke iwaz badal gai. Quran ke muwafiq, din bhar ibadat aur bandagi karna zariir nahin hai ; chu- nanchi Husaini upar ki ibarat ka bayan karta : " Paa phail jao bich zamin ke, waste tijarat aur apni zaruri ihtiyaj ke liye. Hukm i mubah hai, yane agar chaho namaz ke bad apne kamon ke pichhe jao/' Juma ke muqiirrar Ijoiie ka sabab, Baizawi ke muwa- fiq, yih tha, ki usi roz Muhammad Makke se bhag- kar Madina men dakhil hua: 82 PAiDAisH 2 : 2, 3. [M. A. 4004. ii.'J-A>J! ^Ja3 (aJ 4^3 ( U^^ *iJ-C ^Jl J^>»'J W*A^ l%Uy^ y^^\ " Aur kaha gaya hai, nam rakha us ka Juma Kab Ibn i Lawi ne waste jama hone admi ke bich us din ke ta- raf us ke. Aur auwal Juma ka jama kiya usi jamaat ke tain Rasul-uUah badurusti ke hargah age ae Madi- ne ke tain utre aur qaim hue, aur qaim kiya un sabhon ne isi namaz ke tain Juma tak, us ke bad dakhil hue shahr men ; aur namaz parhi Juma ki nabi ke ghar men Salim Ibn i Auf ne.^' Khulasa is ka yih hai, ki isi din Muhammad ne Makke se pahunchkar Madine men qadam rakha, aur jamaat ne namaz parhi, is sa- bab se, us roz ka nam Juma rakha gaya. Is bhari sa- bab se Juma ka roz, jis men log namaz aur tijarat aur khel aur tamasha karen, asli sabt, yane pak aram ke din ka badla hua. Asli sabt afrinish i alam ki yadgari ke live muqarrar hiia, Juma ka roz Mahammad ke Madine men qadam rakhne ki yadgari ke liye muqar- rar hua. Is niajra ke muqabale men kar i afrinish ba- hut halka tha, so is bais se us ki yadgari ka din mau- qiif hiia, aur Madine men dakhil hone ki yadgari thah- rai gai. Masihi sabt insan ki makhlasi ki yadgari thf, Muhammad aur us ke mufassir is ki babat chup rahte, aur airf Yalmdion ke sabt ka zikr karte. Asli yaum i sabt ke iwaz men Masihi sabt ka badla hua; wuh kar i afrinish ki yadgari thi, yih insan ki makhlasi ki yad- M. A. 4004.] PAiDAisH 2 : 2, 3. 83 gari hai. Par cilam kl afrinish aur insari ki niakhlasi doDon faramosh ho gae, jab Muhammad ne apne qa- dam i mubarak Madina ke bhitar rakha. Phir Mu- hammad kahta, Sura i Nahl 125. Is ki tafsir Husaini yun karta : Yane, " Sabt sirf iin ke waste muqarrar hua jo us ki tazim ki babat ikhtilaf karte the, ki kisi kam meu mushgul na hovven aur us din id karen, aur bagair Haqq Taala ki parastish ke, dusre kam men mutawaj- jih na howen ; aur yih taklif un par nihayat dushwar thi/^ Albatta, jo Khuda ka ishq nahio rakhte, us ki parastish un ke liye sirf taklif aur un par nihayat dushwar hai ; isi bais se Muhammad ne sabt ko mau- qiif kiya. Baizawi kahta : ^ r ^ Yane ''We, {jinhou ne sabt ki babat takrar kiya) Ya- hiid the, Miisa ne un ko hukm kiya ki faragat karen 84 PAiDAiSH 2 : 4. [M. A. 4004. ibadat ke waste Juma ke roz ; par unhon ne iiikar ki- ya, aur kaha ham irada rakhte yaum i sabt ka, kyunki us men Allah Tadla farig hiia paida karne se asman aur zamin ke." Baizawi ne ek maqam men kaha ki Juma Muhammad ki Hijrat aur Yasrab men dakhil hone ki yadgari ke liye muqarrar hua. Is bais se us roz ka nam Juma rakha gaya, aur Yasrab ka nam ta^iman Madina ho gaya. Par yahan Baizawi kahta ki Musa ne Yahiidion ko hukm diya ki Juma ko manen, yane Muhammad ki Hijrat ki yadgari men, par unhon ne inkar kiya, aur kaha ham yaum i sabt ko, dlam ki af- rinish ki yad karne ke liye, pasand karte hain. Musa Masih se 1581 baras age paida hua, aur jan taslim ki 1451 baras Masih se peshtar, aur Hijrat san 622 Isa- wi men waqi hua. So Musa ke waqt se Muhammad ke waqt tak do hazar baras se ziyada guzar gae. Tau bhi Baizawi kahta ki Miisa ne Bani Isia^il ko farmaya ki Juma ko manen aur yiin Muhammad ki Hijrat ki yad rakhen ! Bay an i mazkur se saf sabit hai ki sabt ka pak aram Muhammad aur us ke pairaun ko pasand nahin ay a. jaisa Husaini kahta, ' yih taklif un par ni- hayat dushwar thi ;' is sabab se unhon ne sabt ko mauquf kiya, aur us ki babat aisi aisi mukhtalif baten bhi likhin. 4, Pahle bab men aur is dusre bab ki tin ayaton men paidaish ka bayan kiya gaya hai. Is bab men insan ki babat, jo chhathe din paida hiia, kuchh aur khass bayan hoga. Ye mazkur baten, aur jin ka ba- yan abhi hoga, dsmdn aur zamin kd ahwdl, un ki ta- walid, paidaish ki tawarikh, hain^ad we paidd hue ; jis M. A. 4004.] PA I DAI SH 2:4. 85 din, vane waqt, Yahowdh Khudd ne dsmdn aur zamin ho paidd kiyd. Ab Khuda ka dusra nam milta, jis ki rnani annq aurumdahai. Us ka pahla nam (b*^»l'^>^) Elohim, jo ab tak mila hai, so (m* /i^.) Eloah ka jama hai, jis men Taslis, yane tin Aqnum, ka ishara jan par- ta; aur is ka masdar, agarchi qadim Ibri se jata raha, tail bhi Arabimen mahfuz raba, yane <5.il (mutaajjibho- na. khauf rakhna ; pak khauf se parastish karna), jis se «^' (inabud) milta hai. Yun Elohim wuh hai jo sari ta- zim o takrim kelaiq hai, nihayat jalil, qadir, Khaliq, ha- fiz, hakiim; jise sab koi masjud aur mabud janen. Yihi Elohim, Allah Taala hai, jis ne alam ko paida kiya, aur sab ka Parwardigar bhi hai. Par dusra nam, Ya- howah, jo yahan milta, so ek Ibri masdar (m'1>1 = o'^h) se, jis ki mani hond, hastan, budan hai; mustaqbil men ('^IH-) ^^oweffdy bdgi rahegd, Chunanchi us ne apne bande Musa se kaha, (JTl.rI>J ^tlj^ H^.'^IN!.) *' Main wuh hunga, jo main hunga, aur us ne kaha, ki tii bani Israil se yun kahiyo, ki (m^^mH) ■^«^?? Mngd, us ne mujhe tumhare pas bheja hai,^' Khuruj 3: 14. So, asli lafz ke muwafiq, Yahowah wuh hai, jo hoga, ha- mesha aisa hi atal rahta, azali o abadi ap se hai ; jo tha, jo hai, jo hoga ; khud-hast, dusre se nahin ; khud- mukhtar, diisre se ilaqa nahin rakhta ; hasti ka chash- ma aur bakhshinda; har tarah se kamil, yun apne logon ka khass Khuda hai. Yunani aur Rumi mutarjimon ne is nam ka tarjuma nahin kiya, aur haqiqat men wuh aisa manawi hai, ki us ka tarjuma kisi ek hi lafz men nahin ho sakta. Is ke iwaz men kai mutariimon H " 86 PAiDAisH 2 ; 5, 6. [M. A. 4004. ne dusra nam rakha hai, Yuiiani nifn Kvpi.os, lldnu dominus, yane roalik, Angrezi men lord, jis ki asl hlaf- ord — loverd hai, yane hlaf-loaf-voii, aur afford, dena, kyunki qadim Angrezi hlaf-ords — lover ds — lords bahut roti raaiyaton ko dete the. Yun Lord ki thik main Garib-parwar, Parwardigar hai. Par yih Yahowah ki pari mani nahin hai. Aur malik, ya khiidawand, bhi bakhubi durust nahin hai. Yahowaii Khuda ka azini nam hai, jis men sari tasalli-dihinda mani mundaraj liai. So us ke haqiqi logon ke liye yih nam nihayataziz hai. Khuda na sirf Khaliq aur hafiz, jaise pahle bab se ma- lum hota hai, balki apne logon ke liye atal, azali o abadi, khud-hast o khud niukhtar, chashma i hasti o zindagi, aur bar tarah se kamil Ilatni aur Parwardigar rahta hai. Is dusre bab men. aur age, Kiuuia na sirf Elohitn balki Yahowah bhi zahir hota iuii. Tau bhi us ki par- wardigari aur ununatikbass ki rakhwali men Yahowah ke pure mane bakhubi zahir na hiie, jab tak ki Alqadir baladasti i^e apni kliass ummat ko Misr se baliar na laya, Khuruj G: 3. 5. Agarchi paidaish ke tisre roz (1 : 12) nabatat zamin se nikle, tau bhi kamil na ho gae, jab tak ki pani na barsa aur Aidam na paida hua. Aur khet ki sab nabdt hanoz zamin men kamil, bilkull khubsiirat aur durust na thi, aur khet ki sab ghds hanoz bakhubi navgithi; kyunki Yahowah Khuda ne zamin par pdni na barsdyd thd, aur Adam na thd ki zamin ki kheti kare, 6. Barish Khudii ki tnraf se iiai, — ' na harad hawa ta na goi babar' — par jab tak ki us ne pani na barsaya. M. A. 4004.] PAiDAisH 2: 7. 87 us ne dusrl tadbir se zamin ko sincha. Aur bukhdr zamin se uthtd thd, aur tamdm ru i zamin ko serdb kar- td thd. Na insan ki khetibari ke sabab se, balki Khu- da ki hikmat aur qudrat se, iiabat ugti aur kamil ho ja- ti hai. 7* Insan fjUKpoKoa/ios, ek chhotd dlam hai, jis men ruh aur jism, asman aur zamin milti bain. Donon ki asl ka bayan yahan milta hai. Adam ki rub Khuda ki surat par paida hui (Paid. 1 : 26, 27), tadbhi fakhr na kare; na sirf us ke jism ki bunyad khak men, aur us ki kburak khak se hai, balki wuh ap hi khak aur mitti hai. Taubhi us ka Bani nihayat buzurg hai. Aur Yahowdh Khudd ne mansuba aur khabardari se Adam ko bandyd (^X*^*^), goya kumhar ki si sanat se, dhiil, khak, us ke badan ki mahiyat, mittise, ajib o gaiib aur hairatafza kam se, aur use munaqqash kiya (Zab. 139: 14, j5) ; aur us ke nathnon men z'mdagi kd dam phunkd. Ruhoo ke Bap ne us ko ruh bakhshi, jis ke bagair wuh sirf khak aur befaida tha ; so, jab ruh Khuda ki taraf se ai, Adam jiti jdn ho gayd. Sirf I'uh se admi jita hai, balki ruh ap hi insan hai. Bagair us ke badan makriih hai. Ruh nihayat beshqiaiat hai, koi us ki ihanat na kare. Agar admi tamam jalian ko basil kare, aur apni ruh ko ganwawe, to kya faida ho- i^a? Badan mitti ka pinda bana hai, lekin ruh jo us men hai, soi use roshan karti hai ; Alqadir ke dam ne use zinda kiya. Magrur na bona chahiye, hamare jism na sone, na rupe, na moti, na Brahma ke badan Be, balki mitti se ban gae, aur khaki bhi hain ; hamare bapdade zamin men mil gae bain, aur ham udhar jate 88 PAiDAisH 2: 8. [M. A. 4004. hain. *' Khak zamin men phir jaegi jaisi ki thf, aur riih Khuda ke pas phir jaegi jis ne use diya/' Waiz 12: 7* So '^ apne badanon ko Khuda par taqdis ka- ren, taki qurban i zinda o muqaddas o pasandida ho- wen," Rum 12 : 1 ; " apne tan se aur apne man se, jo Khuda ke bain, Khuda ki taqdis karen," 1 Kar. 6: 20, taki Masih qiyamat ke din " hamare kasif badan ki shakl ko tabdil karke apne jism i latif ki manind banawe/' Fil. 3 : 21. Insan ki ruh sirf apne Bani ki suhbat men asuda ho sakti, us se munqati hoke bar tarah se tabah hoti hai. Us ke tan o man men Kba- liq ki gunagun hikmat aur qudrat kaise ajib taur se ashkara hoti bain ! 8. Khaliq ne ^dam ke waste suthra makan arasta kiya tba. Jur Yahowdh Khuda ne Adan, yane aish ke mulk, men, ek zamin men jo nihayat khuhsurat aur Adam ki ishrat aur kamil parwarisb ke liye malamal tbi, us jagab se jaban Musa ne yih kitab likhi, aur za- Tnin i Adan Vipurab ki taraf ek bara bag. C^^' '^^5» *^^ J ir^TJ:, KJ*':^^'^^ 'O'^^r^B Waaz, 2 : 5, Tlapa^eiaos) ya ramna lagdyd thd ; par ham ko malum nahin ho sakta, ki us b% ki haqiqi gunjaish kitni thi, aur us ki sab hadden kahan tliin, kyunki tufan i Nub se us ke bahut nishan mit gae bain ; aur Adam ko, jise us ne bandy d thd, wahdn rakhd. Khabq ne Adam ke waste na bari umda imarat aur sonabbi mahall, halki khushnumabag lagaya, jis ki bar taraf se, lipar, niche, aspas, Paida- kuninda aur Parwardigar ki dastkari zahir hoti thi. M. A. 4004.] PAiDAisH 2 : 9. '85 Jab ki zamini jannat ke nishan aksar mit gae hain, to chahiye ki ham abadi jannat ki talash karen. 9. Bag i Adan bar tarah se khub tha, us ke muwa- fiq tamani alam men koi ddsra bag hargiz nahin tha. Aur Yahowdh Khudd ne liar darakht kojo dekhne men khushnumd, yane jis ke miqdar, rang, patte, phul, dekhne ke liye bahut pasandida the, aur khdne men khub, jis ke phal mazadar aur badan ke liye faidamand the ; aur bdg. ke bichon bich, yane bag ke bhitar, hay at kd darakht, aur nek o bad kipahchdn kd darakht za^ mm se ugdyd thd, yane tisre roz (1 : 12). Hayat ka darakht na sirf zinda, taza aur mewadar rahta tha, balki i^dam ki hamesha ki zindagi, khushhali aur saa- datmandi ke nishan aur muhr ke liye muqarrar hua ; yane, ki agar beaib, saf aur farmanbardar rahe, to is per se khawe aur jiwe. Injil ki abadi jannat aur fir- daus ke bayan men qadim hayat ke darakht ka ishara milta hai, Mushahadat 22 : 2 3 hayat ki saf '' nadi ke warpar darakht i hayat tha, jo barah phal lata tha, bar ek mahine men ek phal, aur us darakht ke patte logon ki shifa ke waste the.'' Phir, us ko jo Ilahi fazl se gu- nah aur Ibhs ke upar galib hota hai, Masih ^'yih bakh- shega, ki darakht i hayat se, jo firdaus i Ilahi ke bichon bich hai, phal khawe," Mushah. 2: 7» Masih na sirf zindagi ka darakht, balki zindagi ki roti bbi kahlata hai, ki un sabhon ko jo use iman se khate, yane us pariman late hain, hayat i abadi deta hai, Yiih. 6 ; 48, 53. Bag i Adan mejj nek bad ki pahchdn kd darakht bhi thd, jis ki babat ek mumanaat ka hukm aur itaat ka ain tha, jis se nek aur bad malum howen -, yane us ki muhafu- H h " 90 PAiDAisH 2 : 10, 11, 12. [M. A. 4004. zat karne se insan ki bhalai, khubi aiir sadaqat zahir howe, aur udul-hukm i karne se burai aur badi malum bo jawe, "kyunki shara hi se gunah zahir hua," Rum. 3i 20. Phir, 7iek o bad ki pahchdn tajribe se hui ; jab ^dam ne us per se khaya aur khubi aur iieki us se jati rahi, aur badi basil hui, tab us ko bakhubi malum hiia, ki un men kya farq hai. Onqelos ke KaldaniTarjuuja men yun hai: tb^n^^ no V5 v^^n ^rS^^B ^h^i^^y^ iV^ *' Per, ki jis ke phal jo kliate, so nek o bad ka farq jante hain.^' Is darakht men maut aur zindagi, barakat aur lanat Kdam ke samhne rakhi gain. Ye donon da- rakht ahd i amal ke nishan aur muhr the, donon ap hi ahd i baiat the. ijLhd i amal ke tale iiayat farmanbar- dari ki shart par mill, yane yih karo aur jio, udul karo aur maro. i^hd i fazl kahta, ki rman lao aur bach jao, Iman na lao to halak ho. 10. Mulk i Adan ki sarhadden hamen bakhubi ma- lum nahin ho sakti hain. Aksar guman karte bain, ki Us ka bag Aram i nahrain men tha, aur us jagah se jahan pichhe shahr i Babul ban gaya, dur bin na tha. Is bab ki athwia ayat men Musa kahte hain, ki wuh jannat, pradesa, firdaus, ya ramna Adan men tha, pii- rab kitaraf ; na sirf mulk i Yahudah aur us bayaban se, jahan Musa ne Tauretlikhi, piirab ki taraf, balki mulk i Adan ke purbi hissa men tha. Aur mulk i Adan ki ek taraf dur se ek nahr, nadi, bag. ke serdb karne ko nikli ; aur ivahdn, y-duii hng, se faqfiim hoke char sar i naiir, yane dhara bo gam, 11, 12. Pahli dluu-a kd ndrn Fulsun, (jis ki n)ani M. A. 4004.] PAiDAisH 2: 13, 11 91 barhnd, phaihidhin) par is nadi ka haqiqi piita ab iiahin mil sakta, wuh nadi^o Hawilah ki sari zamin ko gherti hai ; jahdn sond hai ; aur us zarnin kd sond achchhd, niihin, saf, qiniati, tulifa hai ; ivahdri moti (ya ydqiU,) aur biliavr, (ya saag i sulaimdni) hai. J 3. Aur dusrnahr kd nam Jaihun^ (jis ki u\ci\n phut nikalnd hai) wuh jo Kush ki sdri zamin ko gherti hai, jahan Ham ibn i Niih ki aulad rahti thi. 14. Aur tisri nahr kd ndm Dijlah hai, jis l ^^^ ^ A ^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• 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 '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• 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 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 ^ rRT Jr?m"^TTi^ mm Tf^^^ ^ ii s> ^ =^ rrf^f^rlrf '^Tr^ ^r^l q^^?;^ II -M. A. 2847.] pAiDAiiH 8: 22. ^1 •J Jli H^ rT?T ^ ^^i ^^rT-^H 11 =^'^^mf^^T T(^^%^, ^fe^^^i \ rf^ ^^?^^ 5rIT^Ul^ f%^^rr: tr?:3TII ?^T^3T^Tft $T5^ ^f%% ^^7f^ 1 202 PAiDAisH 8: 22. [M. A. 2347. rn?^ =^Tf^ ^?nj irfTIHI^ ^f^^fTfl ^¥^^: iT^T^f^ ^^f^^^rf: ^^iTTH ^It: 1R^ ?T^: ^T^T^I^T^S^rT^ I 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 ^i^ 'T^^T ^m 'T^T^* *irt^<5^n?^T I iT^^^T^ II Br 210 paidAish 8: 22. [M. A. 2347^ ^ s\ ^TTITQ^ ^TT?^ ^W T'^T^^t II "^w, ^ wi^i^ H^^^ ftrnn^: 1 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 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-* 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^ 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 /'^ /! 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 ^U S^^^ .Xi^Lj ^^Jt ^/clj? ^^^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. Ax ^>a A^j I J Ji3 cytv^J' y^^.U«.j Lj^ iJ43 ^ ^ ^ , aLAi^ ^ ^ } " ^ ' ■ '*^ ^ x' ^ A Ax A X A/A / XX J, Z:^ X A/^^. Ax ji/ A f x A !x| xAxAxxAyl ^Ax/Ax A/A x A xx ^3 I JU ^^:^Alr «>Ai ,Jl3 A ! c>A.:^; lJ::^j >ii-^ ^^^aJ! -I ' i^ • ^ r X tpx Ax X I 9^ 9 \ /"'^ ^ xjSx^x A xlx viil J J '.3 /\(* jj»J L-^ ^IaIJ v-j^j' ^ J^i^ ^^ O^jUj M. A. 1996.] PAioArsH 1 1 : 27, 23. ' S75 t& ^A^ I */f A ^ A^ > A A^ ^j;^ A/ A A^ ^ A /► A^ '^.'^ • A^ A^A ^ A^ ^ g^^ ^ ^^ ^/^^^ I 1^'' / /ji ^ ^•^''^ JL jTx^ '>>A A ^A^l, -^L^ IJii /\P ^^^Jt^J ^i^' ^^/*-.>-'f ^"5"^^ (^ Ci-^y^ u' " j>x f I '> I I ". '>x ^ I .^ I I ^< I I '> • ^ I /o^ .^ 3 Ur^ Ljxlr Ij^ia^l^ l^UUi i^xJU LJU*.^ U^><1 l-d-Jlii/f .^f aU • ,^J. J.ir i^^.,^^ «3^i^ (Jjtx'* ^ I ^ ** Aur a chuke hain hamare bheje Ibrahim pas khush- khabri lekar; bole salam ; wuh bola salain hai ; phir der na ki ki le aya ek bachhra tala hua. Phir jab dekha un ke hath nahin ate khane par, upari sanijha, aur dil men un se dara : we bole mat dar, liam bheje ae hain taraf qaum i Lut ki. Aur us ki aurat khari thi, wul) bans pari ; phir liam ne khuslikhabri di us ko Ishaq ki, aur Ishaq ke pirhhe Yaqiib ki. Boli, a| kharabi ; kya main jaiiungi, aur main burhiya hun, aur yih khawiud mera hai bdrha ; Yih to ek ajab chiz hai. We l)ole, Kya taajjub karti hai Allah ke hukm se ? Allah ki inihr hai aur baiakaten turn par; Ai ghar walo, wuh hai saralia bariiionwala. Pi»ir jab gaya Ibrahim se dar, aur ai us ko khushkhabri, jha- 276 * PAiDAisH n:»27, 28. [M. A. 1996 garne laga ham se Liit ke haqq men, Albatta Ibra- him tahammulwala narm dil hai, ruju rahnewala. Ai Ibraiiim chhor yih khiyal ; wuh to a chaka hukm tere Rabb ka, aur un par ata hai azab, jo phera nahin jata. Aur jab pahunche hamare bheje Lut pas, kha- fa hua un ke ane se, aur ruk gaya ji men, aur bola K) dill bara sakht hai. Aur ai us pas qaum us ki daurti beikhtiyar, aur age se kar rahe the bure kam ; bola Ai qaum, ye meri betian hazir hain ; ye pak bain, turn ko un se ; so daro Allah se, aur mat ruswa karo raujh ko mere mihmanon men ; Kya turn men ek mard bhi nahin nek rah ? Bole, To tu jan chuka hai ham ko ; teri betion se dawi nahin ; aur tujh ko to malum hai, jo ham chahte hain. Kahne laga, kahin se mujh ko tumhare samhne zor hota, ya ja baithta kisi muhkam asre nien. Mihman bole, Ai Lut, ham bheje hain, tere Rabb ke ; ye hargiz na pahunch sa- kenge tujh tak, so le nikal apne ghar ko kuchh rat se, aur murkar na dekhe turn men koi magar teri aurat, yun hai ki us par parna hai jo un par parega : un ke wade ka waqt hai subh, kya subh nahin nazdik ? Phir jab pahuncha hukm hainara, kar dali iiam ne wuh basti upar niche, aur barsai ham ne us par paltli iriag kankar ki tab ba tfth. Saf banai tere Rabb ke pas, aur nahin wuh basti un zaliujon te kuchli dur/' Sarah ke hansne ki babat Bai^awi aur Husaini yiin ilaql kai te haiu : — M. A. 1996. J PAiDAisH 11 : 27, 28. 27/ * ^l^^^A^Ji^jh W*'^'^ Julil x^'^-^l ^' Pichhe parde ke sunti thin baten Malaika ki, ya waste khidmat mihmanon ke khari thin. Pas hansm bahut ba sabab dur hone khauf ke, ya ba sabab halak hone ahl i fasad ke, ya ba sabab gaflat qaum i Liit ke. Pas Sarah kahti thm waste Ibrahim ke mila le tu sath apne Lut ke tafn, tahqfq ki azab nazil hua chahta hai.'^ Tafsir i Husaini ; — ^y 8^U/wj! i^\J ^l.U u;-^ij tjl^ ^.f-^^J^ (JJ.J ^jj b »>^Ai ^^ cUI.*! s^A^ ^"^J ^^ri U^ij'^ A. 278 PAiDAisH 11 : 27,28. [M. A. 1996. " Aur joru Ibrahim ki Sarah beti Haran ki parde ke pichhe khayi hiii bat firishton ki sunti thin, ya waste khidmat ke mihmanon ke khari thin. Sarah pir umr yafta thin, kisi se munh na chhipati thin. Firishton ki baten suntehi hansin, ba sabab farhat aur suriir ke, o farhat us ki ba sabab zawal khauf Ibrahim ke thi, ya ba sabab halak ahl i fasad ke. Naql karte hain hansna taajjub se tha, taajjub karti thin gaflat qaum i Liit se, bawujud qarib hone azab ke upar in ke, ya taajjub tha shakl pakarna firishton ka ba siirat i ba- shar. Ya taajjub karti thin, bawujud bahut hashm o khidmat ke, tin shakhs se darna Ibrahim ka. Ba bar laqdir jo Sarah hansin khushkhabri di ham ne use zaban i Malaika se sath Ishaq ke.'^ Phir firishton ki babat jo Lut ke pas bheje gae, ye donoQ mufassir yuu bayan karte hain, Tafsir i Bai- zawi : — M. A. 1996.] pAidaish U : 27, 2S. 279 ^l:iJb ^3 vi^' aJli v^JLs-J^^U c^UlJ^I JjjU ^l^c ^^j ^u Lj,jUa. ^^i} ^\y^i\ c;K^u^ ^s5^ ^'^J«^^ «'y ^^ ^jl^Ail^i /Uli^^^lcU^ ^J;^lj i^iliiJl ,^iU-6jl Jij^ij ^1 xyjtiUj ^Uj aL|^3 ^i aiil^ L^-J^iJ^J *-5y> " Kaha, Ai Lut, ham bheje gae tere Khuda se, aur in ke azab ke waste nazil kiye gae hain. Pas mara Jib- rail ne par un ke lashkaron ke lipar, pas aiidhi ho 280 PAiDAisH 11 : 27, 28. [M. A. 1996. gafn ankhen un ki, aiir nikle kahte hue, ki Lut ke ghar men jadugar hain. Pas Jibrail ne farmaya, Le ja apne admion ke tain thori rat guzarne ke bad, aur na dekh pichhe apne, roagar joru apne ke tain ki kafir hai. Pahunchegi us ke tain wuh chiz ki pahunche kuffaron ko, badurusti ki waqt azab in ka subh hai, aya nahin hai subh nazdik ?'^ Tafsir i Husaini: — ^Ij U^j! j^f ^i-o *i^ij ^^^1^; jKJ c^Uyl *r cJ^A jU; ^b ^^a. ^ju ^j ^i*J ubiojj J^j AfW M. A. 1996.] PAiDAisH 1 1 : 27, 28. 281 j^l^JLAj^r^ J c^;^/ Ji^'^jis^^ vjli^jl d<^ i—^lU ** Kaha, Ai Lut, tere Khuda ke ham bheje hue hain, aur in ke azab ke waste nazil hue. Dil qawi rakh, ki yih tujhe iza aur zarar na pahun- chavvenge, tu qadam in ke darmiyan se bahar rakh. In ke sath ham ko chhor de. Pas Jibraii ale- hi- s salam ne in ke samhne baz hoke apna par un ke munh par mala, sab andhe ho gae. Khana i Lut se kahte hiie bahar nikle, ki al hazar Liit ke mihman jadugar hain. Jibraii ne farmaya, Le ja apne admion ke tain bad guzarne thori rat ke, aur pichhe na dekhe turn men se ek, magar apni jorii ke tain ki kafir hai, yane wuh bhi manind baqi kuffar ke halak hogi. Liit ni- hayat tang dili se ki kab hogi halakat in ki muztarib hue. Jibraii ne kaha, ki waqt in ke azab ka subh hai. Lut ne farmaya, ki Ab se subh tak bahut waqt hai. Jibraii ne kaha aya nahin hai subh nazdik? yane nazdik hai.'^ Sura i Zariyat, ayat 24 — 37 firishton ke Ibrahim pas ane ki babat yiiu likha hai : — ^Li n cjj^^j^ fy ^^ d^ uu^ lyui wu \j\^^ i^ Xx 282 PAiDAisH 11 : 27, 28. [M. A. 1996. S^S'^" '' ^ y ^ \ '^S\ ^ •^ ^Z*^ X X A^y ^ A^^ Ay, f X A ^ A 35^^ ^^ A S9 ^ '^ '^/'/'A^^ A ^ I ^ ^y \ 1^ f^^ y ^ t^f ^ A ^ A ^ A^ A A^ J; }A^A/.^ ^A A^\ ^ j^^ ^A ^^^ ^ y h A *^yyf>^\'^ lA^^I^ ^AA^A, |A ^lA^ • •/•A^A^I^^A^j?^ |A Ia^^^ ^A A^A^ v^ Pi " Pahunchi hai tujhe bat Ibrahim ke mihmanon ki jo izzatwale the ? Jab andar ae us ke pas, to bole, Sa- latn ; wuh bola, Salam hai, ye log hain upri. Phir daura apiie ghar ko, to le aya ek bachhra ghi men ta- la. Phir un ke pas rakha ; kaha, Kyun turn khate nahin ? Phir ji men harbaraya un ke dar se ; bole, tu na dur ; aur khushkhabari di ek larke hoshiyar ki. Phir samhne se ai us ki ^urat bolti ; phir pi^a apna matha, aur kaha, Kya burhiya banjh? We bole, ki M. A. 2348.] PAiDAisii 11 : 27, 28. 283 Yunhin kaha tere Rubb ne. Wuh jo hai, wahl hai hikiiiat wala khabaidar. Bola, phir kya matlab hai tumhara, ai bheje huo ? We bole. Ham ko bheja hai gunahgar logon parj Ki chhoren ham un par patthar mitti ke. Nishan pare tere Rabb ke yahan se behadd chalnewalon ke liye. Phir na paya ham ne us jagah sivvae ek ghar musal- manon ka. Aur rakha us men nishan un logon ko, jo darte hain dukh ki mar se/* Baizawi is ki yun sharh karta hai :— J^^V^} L^x^^j aLxJl ^£^j^ ^^^^^ ^i^j^j; i^^^J^-^i ijj ^^.^^ ^-^ ^-^^^ *.-^^^ «J^^^ v^^ cjlui! 284 PAiDAiSH ]1 : 26, 27. [M. A. 1996. Lkii^ ji^J c-iA-fl)l ySljJ ^)j^ UT^AJlj ^^^jji yx^ yibj Si^ ,^1 ^^U^) JUJ ^Jt^^l ^ij HA^^ ^ilU ^ 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^ ! 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 jise wuh lie lie phirta jahan jahan use jana awashya tha. Prachin Baudhi sdtron men in tin deoton ka barnan nahin mil- ta, jin ka pahle kabyon men bakhan hua hai, arthat Skanda ya Kdrtikeya ka, jo Shiva aur Parvati ka putr tha ; Ganesh jo Shiva ki send ka pradhan tha aur us ka putr hai, aur Kama ka. la tinon ka, aur tinon bare deoton ka rup un ke gun karke para, aur un ki sundarta ka tanik bhi khiyal na hua, jaisa Kuvera ke bikhai bua tha. Prachfn Hinduon ka mat, jis ka barhan upar likha gay a, aj kal ke Hindii mat se kuchh achchha tha. Par us men papion ke bachao ka koi upai nahin paya jata, aur us se man ko kuchh sant prapt nahin ho sakti. Ab is ke muqabale men us mazhab par gaur karen, jo Sim ki aulad ke ek khandan ko diya gaya, aur Najatdihinde ke 2ahir hone tak us men raahfdz raha. Tab yih mazhab Yafat ki aulad ko malum ho gaya, aur us men se bahutere us ki barkaton men sharik hue, aur ab tak bote chale jate hain. To yahan Yaho- wAti Sim ke Khuoa ke ofN, yane DfN i haqq, ki talimat ke khulasa par liha?. karo, jo Baibal, yane Kalam i Rabbani men pai jati hain. (•->) A 314 YAHOWAH SIM KE Yi\HOWA'H SIM KE KHUD^ KA' DfN, YANE MAZHAB I HAQIQI KA KtlULASA. Peshtar us se ki ham is Kalara i Rabbani ki talimat ko farzi thahrawen, pable us ki sachchai par gaur karen, kyunki Baibal hi un ki bunyad hai. PAHLA BAB. DaLAIL I ISBAT I KaLAM I RABBANf. Wuh kalam i rabbani jis men din i haqq marqum hai, so kai ek kitabon ka majmu hai. Yih sab kitaben pandrah sau baras ke arse men likhi gain, aur un katibon ne is bat ka dawa kiya, ki ham ne apni talimat aur us ke qalamband karne men ilham i rab- bani paya hai. Agar yih bat sach hai, to is ke kalam i rabbani hone men kuchh shakk nahin rah jata; wagar nahin, to shay ad yih guman hoga, ki yih kisi jalsaz ka kam hai. Par yih qiyas men nahin ata aur nihayat ja i taaijub hai, ki kyunkar itne daga- baz ek hi bat par muttafiq hue, halanki un men hazaion baras ka fasila tha, aur un ka fareb kisi par zahir na hua. Agar in kitabon ke akhlaq aur mailan ki taraf mutawajjih ho- wen, to yahan bhi aql hairau hai, ki kyunkar dagabazon ne taqat pii, ki aise sanjida kalam aur khalis akhlaq ki baten raqam karen, aur ki bar tarah ki kharabi aur jhuth o daga aur fareb ko sarih batil karen. Yih to aisa hai goya wuh apne ko ap mulzim thah- rate haiij. Phir, main puchhta hiin, ki unhen aisi talim hkhne se, jo un ke tajribe ke khilaf tha, kya faida hua ? Aur kyunkar mumkin hai, ki aise admi, jin ki tinat bizzatihi fasid hai aise khalis akhlaqi bayan karen jin se aql hauan hoti hai ? Masih ke wazon ka mutala karo. . llavvirion ke khatt parho, aur dekho ki yih guman mumkin hai ya namurakin. Yaqin hai ki liar ek shakhs yahi kahega, ki Nnmumkin hai ! Jab ham roshni dekhte haiij, to saf malum kar lete, ki yih kisi chamakdar chiz ka partau hai. Waisahi jab khilqat men danish ke nishan pate haiij, to yih natija nikalta hai, ki koi aisi hasti hai jo danish i Usani rakhti hai. Isi tarah jab kisi kitab men dalilen az hadd nadir pai jawen, aur khudA kA DfN. 315 agar us ke khiyal nihdyat sanjidagi se murattab aur pur hon, to yih kalite haiij, ki beshakk Kliiula ki kuniak is ke sath thf. Bhala, to Pak Kitabon ka mutala karne se, jab ham deklite hain ki us ke ahkam kaise khalis aur afzal bain, aur jab ham us men dindari aur khubi ka thik thik namiina jiate hain, to us ke haqq men kya kaha chahiye ? Masih ki chal pai- gaur karke dckho, ki Injil ke rauallifon ne us ka kaisa bayan kiya hai, aur yih is bat ke sabit karne ke liye kifayat karega, ki us ke muarrikhon ne ilham se likha hai. Kyiinki kuchh mushkil nahi'n ki kisi nami shakhs ki khubion ke bayan karne men baton se us ko khub ba- rhawen, aur us ki fazilaton ko bari shan se arasta karen ; par ek kamil shakhs ke wasf men sirf us ki baton aur us ke fialon ka bayan kar dena, aur use aisi halat men rakhna, ]ahan na sirf haqq kam karna us ke liye mushkil hai, par jahan haqq ki haqiqat daryaft karne men behadd danish zanir hai, bara mushkil hai. Injil ke muallifon ne Masih ka aisa hi bayan kiya hai, aur us ki tan'f men ek bat bhi nahin likhi. Phir, ek aur bat par gaur karo, ki wuh sab nakhwanda the, aur unhen ilm ke tahsil karne ki fursat na thi. Agar kuchh thore se nakhwanda milkar kisi nami shakhs ka hai likhna shuni karen, farz kiya, ki un ki niyat is muqaddame men khalis ho, taubhi kaho kya uatiia hogci? Wuh kaun sa sachcha mutalashi hai jo Musa Id panch kitabon ka mu- tala karke us ki danish aur shan, us ke khulus aur sadagi ka qail na hoga ? Kya aisi halat men in kitabon ko jalsazi samajhna mumkin hai? Kyiinkar ho sakta hai ki jalsa^ ek qaum ki qaum paraise sakht qanun ka bar rakhe, jab ki wuh apni risalat ki ba- bat ek adni si dah'l bhi pesh la nahin sakta? Aur kis tarah wuh sari qaum ko dhokha deke un se bawar ka^^Ya sakta hai, ki Khuda ne Misrion par bala i shadid nazil kin, ki unhon ne Musa ke kalime se Samundar ko do hisse hua dekha, aur wuh us ke bich men se aise guzar gae, goya zamin i khushk se, aur unhon ne chalis baras tak mann khaya, aur Musa ke asa ke marne se chatan se unhon ne pani bahte hue dekha, kyiinkar yih sab ba- ton logon ko yaqin hiiin, agar aisi baten haqiqatan waqii men nahin ain ? 316 YAHOwAh SIM KE Ab Zaburoij kr' taraf muttwajjih hoke main yih puchhta hon, ki aisi kitab ke likhne men jis ki sanjidagi ke samhne aur sari tasnifat dam nahm mar saktin, un jalsazon ki kya garz thi ? Aisa shakhs jo aise sanjida aur ruhani gazalon ke tasnif karne men khushi rakhta ho, ajab tarah ka jalsaz tha. Amsal ki kitab parhke batlao, us men jal kahan hai? Us men danish aur hikmat o intizam ka aisa umdatarin bayan milta hai, ki dunya ke hukma se us ka hath ana muhal hai. Par shayad koi kahega, ki har ek admi us ke mazamin o mata- lib ko eksan nahin samajh sakta, aur aise amr i mufid men cha- hiye ki ham us ke ilhami hone ki babat dalil baham pahuncha-. wen. To kaun si dalil kifayat karegi ? Kya yih kahna, ki chahi« ye ki us ke muarrikh aise kam kar saken, jo insan ki qudrat se bahar hain, aur sirf Khuda men us ke karne ka ikhtiyar ho, kafi hoga? Agar Khuda kisi amr men apni gawahi pesh kare, to ham par farz hoga ki us par iman lawen aur use ba dil o jan qabul karen, kyunki tab us par shakk lana himaqat hai, is liye ki, '* wuli admi nahin hai ki jhuth bole." Ala-haza-1-qiyas agar Ha- warion ne apni talim ki sihat par aur Masih ke nam se mujize dikhlae, to sabit hai ki unhon ne ilham se hkha. Jo mujize un* hon ne dikhlae, so kahin poshidagi men nahin kiye gae, par bar- aks is ke mukhalifon ke samhne hue, aise logon ke samhne jo agar ek zara sa bhf nuqs pate, to charon taraf use phaila dete. Injil ke charon muallifon ne yih khabar di hai, ki Masih ne an- dhon ko ankhen, aur bahron ko kan die, bimaron ko changa kiya, langre lulon ko jyun ka tyun kiya, aur barha, hazaron dushman- on aur doston ke dekhne men murdon ko jila utha khara kiya. Aur apne masliib hone ke tin din bad wuh ap ji utha, aur pachas din guzarne ke bad us ne apne wade ke rauwafiq hawarion par Riih-ul-Quds nazil kiya, jis ne unhen aur un ke hamjalison ka anwa i iqsam ke mujize karne ki taqat bakhshi. Agar yih sabit ho ki in mujizon ki gawahi sach hai, to Masi'hi mazhab bhi sach^ cha thahrega. Yih bat bakhubi sabit ho sakti hai, ki Injil qarib usi waqt ke likhi gai, jab ki yih sab majare waqd men ae. Agar- chi hawarin in majarou ko apni ankhoji se na dekbte, to wuU KHUDA KA DfN. 31/ kabhi apne ko aise khatron aur halat i jankah men na dalte. Sa- re jismani nafa un ke khilaf the. Chunanclii bar ek Masfhi in mujizon ki sachchai ka shahid hai ; kyunki is saclicliai ke dar- yaft karne ki bahut si vvajaben thin, aur ye majare aise the ki we us se dhokha kha na sakte the. Albatta bari mazbut gawahi zarur hai ki log is bat ko manen, ki aise khilaf adat kam waqu men ae hain ; taubhi aksar gawa- hian is qadr mazbuti pa sakti hain, ki un mujizon par jo us arar ki shahadat men dikhlae gae shakk lana munasib nahi'n hai. Bazon ne aisa kaha hai, ki aksar jhuthi gawahian bhi pesh ati hain, j ur ham aisi besabat gawahi par itimad rakhke fareb men par sakte hain; par us kc shamil hai ek bat yih bhi hai, ki aksar hamgawahion par aisa mazbut itiqad rakhte hain, jaisa un chizou par jo hamari ankhon ke samhne guzar ga'n. To ab yih daryaft kiya chahiye, ki kaun si bat qiyas men ati h:ii, yih, ki is ki gawahi jhuth hai, ya yih, ki mujize hue hain? Agar chand ashkhas kha- lis niyat se, aur bemashwarat karne ke muttafiq hokar yih bat kahen, ki ham ne mujize apni ankhon se dekhe, aur agar wuh log dhamki sahke aur taklif men pnrne se bhi is ke munkir na hon, to use bawar na karna himaqat hai. Khass karke jab ki yih majare silsile dar silsile ek dusre ke qarib qarilx waqu men ae, aur is ki koi diisrl wajh nahin mil sakti, siwa is ke, ki yih haqiqat men mujiza hai, to yih dalil yahan tak sach ho sakti hai, ki malum howe ki ham ne dhokha nahin khaya. Itne bahut se logon ke Masih par iman lane ki kya wajh hai, magar yih, ki mujize haqi- qat men hue, aur ki Khuda ki qudrat Injil ke sath thi ? Masihi mazhab ne is dunya men kaisi kaisi mufid tasiren phai- la rakhi hain, jin par gaur karne se malum hotci hai ki yih maz. hab sachcha hai. Kitnon ne aj)ne guuahon ko tark kiya aur nae makhluq ban gae hain ; aur yih bat kisi khass waqt se taalluq nahin rakhti, zaman i hai men bhi us ki tasir se ajib o garib tab- dilen nazar ati hain, yahan tak ki un logon men jo mahz jahalat aur abtari men pare the, ab asman o zamin ka farq hai; aur is ka kya sabab hai, magar yih, ki Baibal Khuda ka kalam hai? Kya kisi afsana i farebinda men \ ih wasf pava ja sakta hai, ki admion (2) Aa ' :qS YAHOWAH SIM KE ko an ke guuahon se, jo un ki adat par rabi liai, taib banake unhen neki ki taraf phere ? Ha^aron aur lakbon Masihi is bat par gawahi de sakte bain, ki Kbuda ki sachcai ne un ke dil par ek ajab tarah ki tas'r paida ki bai, ki wub apne gunah aur dab- sbat se maqul bokar Masih par iman lane ko uksae gae bain, ki us ne un ki mababbat ko jaulani bakbshf, aur un ke bearara dilon men aram o cbain ka mujib bua bai. Kbuda apne is kalam ke wasile se dukbon men tasalli deta, dil men mazbuti aur bini- mat dalta, ban, maut ki balat men bbi tasalli bakbsbta bai. Agar yib sari dalilen ur jawen, taubbi ek dalil baqi bai, jis se koi munkir nab in bo sakta. Yib dalil pesblibabri se batli lagti bai. Kyunki sivva Klnula ke koi anewali chizon ki jiesbkhabri de nahin sakta. In ka mazmdn to mutafarriq bai, baze Yabiidion se nisbat rakbtin, baze alishan sbabron aur bari bari qaumou se, par wub nnifid peslikbabrian jin ka zikr Puiane Ahdname men milta bai, so Masih se nisbat rakbti bain, jo I'sa i Nasari men be- ainabi ])uri ban. Par Masih ki we pesbkhabrian nihayat hi ajib bain, jo us ne Yariisalara ki balakat, aur Yabiidion ki tabahi aur awargi ki babat din, jis ka bakhubi bayan Yiisifas name ek Yabiidi alim ne k^^a bai, jis ne khud un liadison ko nnni ankbon se dekba. \yjSKK BAB. KHUDA KI ZAr O SIFAT KE BAYAN MEN. Khuda iiai. Insin ke dil men jitne kbiyalat bain, un sab men se Kbuda ka kbiyal, jo us men milta bai, nihayat sanjida, aur na sirf sanjida hi, par khaufnak bbi bai. Jab dil is kbiyal men masbgiil bai, us waqt aur sara kbiyal us ke sambne hech nazar ata bai. Agarchi Kbuda i bebadd aur azali ka kbiyal insan ke fabm idrak se bahar bai, taubbi wub dil men yaban tak samara hua bai, ki dil us se pur bai. Par agar koi aisi basti na bo, to insan kaise bare dhokhe men para bai ! Agar yib kbiyal lago bai, to bam jliiitb ko sach se 7,iyada pasand kartc bain ; aur agar yib dil se mabo ho jawe, to kaisa tazalzul vvaqi boga ! Koi aisi KHUDA KA DfN. 319 chiz nahin hai jo us ki jagali leke dil ko taskin bakhshe; dil sirf zaman i guzaslita aur zaman i ayan»la ki ummed men phanskar ghabrahat aur rauj ko paida karega. Namumkiu liai, ki iusau ka yih sab se ali khiyallago howe ; par baraks is ke, is kliiyal ka wu- jdd us Musabbab-ul-asbab kemaujud Iione par dalalat karta bai. Khuda ne apne uujud aur kama!at ki babat bamen bcgawah nabin cbbora bai. Us ne aisi ajib bikmat ke ^atb iusan o baivvaa aur nabatat vvagaira ko tarkib di bai, ki agar insan un i)ar gaur kare, to aisi mazbut dalil bath bage, ki aur kisi tarab se uaimkin nabfn. Agar bam koi ajuba cbiz apni ankbon se dekben, ya kisi tarab ki kbaufnak awaz apne kanon se sunen, to albatta us men ek bari basti ka wujud paya jata bai ; taubbi is dalil ke sambue, jo bam tarkib i baivvanat ke wasile se basil karte bain, us ko kucbh mazbuti nabin. Balki agar bam ajme badan o rub par libaz karen, to us ke mutafarriq bisson men danisb ke bebadd nisban dekbte bain. Dekba cbabiye ki yih sab azo ek dusre se kaisi raunasabat aur unsur i zabiri se kaisi uiuwafaqat rakbte bain ; in sare nisbanon se yib dalil milti bai, ki is ka mujid kui fabira sbakbs bai, aur is dalil ko radd karna mubal bai. Agar koi aJmi insan ke jism par uigab karke us ki baddion aur girabon, aur kbiin ki ualion aur ragoij, aur dil aur sbikam aur nas wagaira par gaur kare, ki yib sab kis tarab ek quwat i zindagi-bakhsb ke wa- sile, jo bamari zihn men nabin samati, babam niilkar apne apne mutafarriq kam karte bain ; ])bir yib, ki roslini ko ankbon se, bawa ko kan aur plie{)bpon se, aur kbane ko sbikam se kaisi mu- nasabat bai, aur sab ki nib men bbukb ki klnvahisb aur un ke shikamon men bazm karne ki taqat maujiid bai ; aur ])bir yib, ki bar ek jins ki jjarwarisb aur bifazat ke liye kya kya saman mu- baiya kiye gae, aur un ki posbisb aur barakat aur biiazat ke ale, aur un ke jins ke pbailane ki taqat aur un ke baebcbon ki par- warisb men kaisi ziyadatar danisb numayan bai ; agar in sab baton ko daryaft karke i)bir bbi un ke kbass bani se munkir aur sbakki bowe, to besbakk us men kuchb bbi samajb nabin, aur •vvub is dalil ki mazbuti aur us ki samajb ki wasat nabin rakbta. Qissa kotab, jaisa ki gbari ya durbm ke dekbue se us ke kari- 320 YAHOWAH SIM KE gar ka ilm hota hai, waisahi agar thore hi haiwanat aur nabatat par kbiib sa gaur karen, to saf malum hoga, ki koi in ka bani bai. Jin zihin aur alimon ne in baton ka, jin men mansube ka wazih nishan milta hai, is khiyal ke baraks bayan kiya hai, un ki baten aisi bewaqufi ki hain, ki un ke haqq men yih kah sakte hain, "is sabab se ki unhon ne na chaba ki Khuda ko apne kbiyal men rakben, Khuda ne unhen bhi ehhor diva, ki jhtithi baten bawar karen;" aur phir yih, ki " akmaq hi ne dil men kaba hai, — ki Khuda hai nahin." Phir, sab se bari dah'l yih hai, ki hamara dil hi khud is bat par gawah hai. Matlab is ka yih hai, ki ham apne tain ek qaniin se bandha hiia dekhte hain, ki jab ham bhale ya bure kam karte, to us ke sath hi un men imtiyaz karne ki taqat malum karte liain. To ham yih piichhte hain, ki is qaniin ki asl, jise ham ap men pate, aur jise ham apne ko goya bandha hua sa dekhte hain, ka- han se hai ? Kya is se yih saf ishara nahin milta, ki ek shariat- dihinda hai, jis ne apne haqq ki gawahi bar ek dil men munaq- qash kar rakhi hai ? Khuda wAhid hai. Khilqat men jo mansube ke behadd^ nishan milte hain, un par g-aur kariie se bar ek sahib i fahm par roshan hoga ki Khuda maujud hai, aur ek se ziyada ki zaruriyat maldra nahin hoti. Na to khilqat na aql se koi aisi bat sabit hai, ki ek se ziyada Khuda hain. Khdqr\t men ek tarah ki mu- wafaqat pai jati hai, jis se saf malum hota hai, ki yih ek hi shakhs ki tadbir o mashwarat hai. Sach hai ki aksar qudama ne burai ke wujud se yih natija nikala, ki do azali o abadi hastian hain ; par agar yih bat thik hoti, to kyun qanun i tabai men kuchh farq dekhne men nahin ata, aur kyiin wuh ek dusre se muqabale men nahin a jate ; halanki ham saiyaron aur sitaron tak ek hi qanun aur ek lii muwafaqat ka nishan pate hain. Khilqat ke sare hisson men ck ajab muwafaqat i hasini aur munasabat i tarfaini namud hai, ki sarih natija nikalta hai, ki jaisa is khilqat ka bani irfan aur qudrat men behadd hai, waisahi wuh wahid bhi hai. Par is ki ziyada qawi dalilen Pak Nawishton men mundaraj hain. KHUDA KA ofN. S21 Dalil i mazkura ke bayan karne men sirf yih garx tin, ki sabit karen, ki aql koi' bat Khiula ki wahdaniyat ke khilaf nahin sikh- lati. Yih chaml ayaten jo Khuda ke kalam se intikhab ki jati hain Kbuda ki wahdaniyat ko bakhubf sabit karti hain. Istisna 6 : 4, men likha hai, " Sun, Ai Israel, Yahowah, hamara Khuda, ek Ya- howah hai." Phir 4:5," Yahovvah wuhi Khuda hai, aur us ke siwa koi dusra nahin." " Tu hi akela zamin ki sari mamlukaton ka Khuda hai," 2 Sal. 19 : 15. " Tii, han, tu hi akela Yaho- wah hai,'* Nahamiyah 9:6. " Mere siwa koi Khuda nahin." " Kya mere siwa koi Khuda hai ? main koi nahin janta," Yas. 44 : 6 ; 8. " Par hayat i abadi yih hai, ki we tujh ko, Khuda ek barhaqq, aur Isa Masih ko, jise tu ne bheja hai, janen," Yuh. 17: 3. " Lekin hamara ek Khuda hai," 1 Kar. 8: 6. "Khu- da ek hi hai," Gal. 3: 20. "Tu iman lata hai ki Khuda ek hai : bhala karta hai," Yaqiib 2:19. In ke siwa aur bhi bahut si ayaten la sakte hain, par yih kafi hain. Jo log Baibal ko ka- lam i Rabbani jante hain, is par shakk la nahin sakte ; pas isi li- haz se Yahiidi aur Masihi aur Mahammadi bhi is bat ko apne mazhab ki bunyad samajhte hain. Khuda ruh hai. Aql aur Pak Nawishte donon yih b^t sikh' late hain, ki Khuda ek khalis Rdh hai. Chunki wuh arif aur da- nai ka ehashma hai, us ka Riih bona zarur hai. Madda majhul i mutlaq aur danish se kharij hai, chunanchi na to wuh kuchh khi- yal na kuchh kam kar sakta hai. Phir, madde ko jis qadr chaho taqsim kar dale, aur un ek ek zarron ka alag alag wujud paoge, par wahdanivat dil hi se taalluq rakhti hai, chunanchi dil maddi nahin ho sakta. Phir, madda thos aur wasi hai, aur us jagah se kharij hai, jo dusre jism se pur hai ; agar Khuda bhi maddi hota, jaisa wuh hama ja hazir hai, to khilqat ki sari chizon ko kharij karna parta ; ya agar bar kahin hazir na howe, to koi aisi jagah bhi murakin hai, jahan wuh mutlaq hai nahin ; ya agar kisi ja i makhsus men wuh sukunat rakhta hai, bar chand bari kyun na ho, taubhi is khala i behadd ke aksar hisson men wuh na paya jaega. Aur log jaisa chahen waisa is muqaddame men souhen, par itna ham jante haiy, ki, is sabab se ki Khuda khalis 322 YAHOWAH SIM KE danish rakhta hai, aur har jagah hazir o iiazir hoke apne kam karta hai, wuh beshakk Ruh hai. Aksaron ne is ke baraks yili kahci hai, ki Khuda is dunya ki jan hai, aur ki jaisa hamari riih ko hamare badan se nisbat hai, waisahi Khuda se is dunya se ilaqa hai. Har ek jism ko us bari hasti ke ajza ya hisse samajh- na na chahiye, kyunki is khiyal se ham mufrad aur jawabdih nahin malum hote, aur yun goya ham apne wazih khiyalon ko radd karte haiii. Har ek shakhs is bat ka qail hai, ki wuh ap ek shakhs aur sab ashkhass se alag hai ; aur ki wuh azadi se bhale aur bure kam karne ki taqat rakhta hai ; aur ki wuh apne sare karaon ke liye jawabdih hai. Wuh sare khiyalat aur mubahise jo is wazih sachchai ke khilaf hain, lago hai, chunanchi gaur ta- lab nahin. Pak Nawishton se saf sabit hai, ki Khuda danish men mahir, aur ikhtiyar o mahabbat rakhnewala, aur qadir i mutlaq aur hamesha kirdgar rahta hai; kyunki na sirf us ne sari chizon ko banaya, par ap hi unhen sambhalta bhi hai. Han, tezrau hasti'an bhi us ki hifazat ki muhtaj hain. Isi Uye hkha bhi hai, ki wuh na sirf sari chfzon ko apni qudrat se sambhalta hai, par yih, "ki ham usi se jite, chalte phirte, aur maujud hain." Pak Kitabon men madde aur Ruh ki khassiyat aur tafriq ka mufassal bayan nahin milta, par in baton ko yaqini thahraya hai. Jab yih bat malum hiii ki Khudi hai, to yih bhi manna parta hai, ki wuh sari fazilaten aur har ek mumkin ausaf rakhta hai. Is liye ki Ruh wujud i aulatarin hai, aur ehunki Khuda ne apne tain ham par paidaish ke wasile se danish aur qudrat -wala zahir kiya hai, pas yih yaqfn hota hai, ki wuh khalis, gair murakkab hasti hai, aur aza aur ajza se barf hai. Jahan Khuda ke sar, aur hath, aur munh, aur ba7u aur jiaon wagaira ka zikr hai, us se sirf yih ishara milta hai, ki Khuda men aise sifat aur fil pie jate hain, jo insan ke in azuoij se nisbat rakhti hain. Khuda ko Ruh kahne se yih garz nahin, ki us ki asl i behadd, aur la-tagaiyur makhliiq rdhon ki asl ki manind hai ; par sirf yih, ki un men kuchh kuchh mushabahat pai jati hai. Agar Ruh se ala koi dusra wujud ma- lum howe, to chahiye ki wuh bhi Khudahi ko mahsiib karen; aur taubhi us ke sath yih manna zarur hai, ki us ki asl sari makh- luq ruhoij se bthudd afzal hai. Is liye kuchh taajjub nahin, ki KHUDl KA Dis. 323 sirf ek hi aynt milti hai jis men Khiida ke riih hone ka wazih ba- yan milta hai, jaisa Yuh. 4 : 24, men hai, " Khuda Ruh hai, aur we jo us ki pavastish karte hain, chahiye ki riih aur sachchaf se us ki parastish karen." Khuda laintiiia hai. Wuh apni hasti aurapne sare ausaf men behadd hai. Us ke behadd hone se yih matlab hai, ki us ki intiha nahin, is sabab se, ki wuh sari chizon se age maujiid tha aur az khud hai, aur kisi ka paband nahfn sabit hai ki us ki zat behadd hai. Us se age koi chiz na thi, jis se ki wuh bandh jata. Us ka wujiid kisi dusri hasti par mauqiif nahin, aur wuh dusri bastion ko wujud bakhshta hai. Is Hye zariir hai ki wuh behadd aur laintiha howe, jaisa Zab. 14/ : 5 men aya hai, "Us ki danish behadd hai.'* Khuda ke laintiha hone men do baton ka khiyal lazim ata hai, pahli yih, ki wuh bepayan hai ; aur diisri, ki wuh hama ja hazir hai. Aksar butparaston ne bhi yih donon sifaten usi ki zat ko raaasub ki hain. Chunanchi ek ne kaha hai, " sari chizen Jove se pur hain." Aur dusre ne yih, ki " Khuda sari zamin aur aqsa i bahr, aur baland asmanon men guzar karta hai." Wuh har jagah men hai. " Kya main Khuda i qarib bun, Yahowah kahta hai, aur Khuda i baid nahin ? Kya koi apne tain poshida jagahon men chhipa sakta ki main use na dekhiin? Kya main asman aur zamin ko pur nahiii kiye hun? Yahowah kahta hai," Yar. 23 : 23, 24. " Teri riih se main kidhar jaun, aur teri huzuri se main kahan bhagun ? Agar main asman ke upar charh jaiin, to td wahan hai ; aur agar main patal men bichhaun. to dekh tu wahan bhi hai. Agar main urke siiraj ki jot baniin, ya darya ke muntaha men ja baithun : to wahan bhi tera hath mera surag paega, aur tera dahna hath mujhe pakrega," Zab. 139 : 7 10. "Yahowah ki ankhen har jagah men hain," Amsal, 15: 3. " Dekho main asman aur zamin ko pur kiye hun." Aur taubhi asmanon ke asman use sama nahfn sakte. Wuh sirf hazir hi nahin, par kirdgar bhi hai. Wuh sari chizon ko apne qawi kalime se sambhalta hai. Wuh Khuda i zinda hai. " Ham uaf 86 jite chalte phirte, aur maujud hain." 324 yaho^Ah 81M kiE Khuda AZALf o ABAof HAij yanc na uska shuru na uski iil- tiha hai. Us ki ibtida ka koi waqt na tha, na us ki intiha kabhi hogi, aur dinon, aur barason aur zamanon ko us se kuchh nisbat nahin. *' Khudawand ke samhne ek din bazar baras ke barabar hai, aur hazar baras ek din ke barabar," 2. Pattras 3 : 8. Mazi aur mastaqbil donon uske liye zaman i hai hain. Khuda ka az* ali o abadi bona uske vvujud hi se wabasta hai. Halanki har cbizon ka, jin ka shurd hai, koi mujid hoga, aur chunki us se age koi hasti na thi, jis se wuh wujud pa sakta tha, pas us ka shurU hai nahin, ehunanchi wuh azal se maujud hoga. Aur halanki wuh azal se maujud hai, wujud us ki zat hi men mulhiq hai> ehunanchi us ki intiha bhi kabhi na hogl, par ta abad waisahi rahega. Pak Nawishtoh ke aksar maqamon se sabit hota hai ki Khuda az azal ta abad hai. Wuh " Badshah i abadi, aur gairfani hai," 1. Tim. 1: 17 " Tu azal se hai," Zab. 93: 2 "Tu baqi rahega, aur tere barason ki intiha na hogi," Zab. 102': 26, 27- Musi ne us ki babat yih kaha hai, " Peshtar us se ki pahar paida hue, aur zamin aur dunya bani, ban ^.zal se abad tak tu hi Khuda hai," Zab. 90 : 2. Phir likha hai, " Abadi Khuda teri panah hai." Khuda BETABof l hai. Jaisa ki Khuda az azal ta abad "hai, waisahi wuh latagaiyur o latabaddul bhi hai, vane, wuh hame- sha eksan rahta hai. Chunanchi wuh ap hi kahta hai, " Main badalta nahin," Malaki 3:6. Wuh " nuron ka bap hai, jis men tagaiyur o tabaddul ka say a nahin," Yaq. 1 : 17. Jaisa ki wuh apni asl men be tabaddul o be tagaiyur hai, waisahi us ki tadbiren aur iradp bhi is se khalj hain. Chunanchi likha hai, ki ** Mera irada qaim rahega, aur main apni sari marzi piiri kariinga," Yas. 46: 10. Khuda behadu Danish rakhta hai. Yih us ki wuh sifat hai jis se wuh sari chizon ki khabar rakhta hai, aur khilqat ki hukumat ke liye aisi tadbiren nikalta aur hadison ko is tarah inti- zam bakhshta hai, ki us se uradatarfn natije dastyab hon. Ham niri irfau ja pahchau ko danish nahin kahte. Albatta be pah- chan danish nahin hai ; taubhi aisa hota hai ki loj? aksar babut Kill- DA K '. Ufs. 325 samajh rakhke bhf bedanisli rahte liain. DHnishmand us ko ka- hive, jo chizon kf yalian tak samajh raklie, ki anjim i vvajib ko pasand kar sake, aur us ke baham palmncliane ke live tlnk thik wasile bhi istimal men lane ki taqat rakhta ho. Pak Nawishtoii ki in ayaton se saf saf sabit hai, ki Khuda sari chizon se bakhubi waqif hai ; ** Aur koi makhliiq us se poshida nahin, par us ki naz- rou men, jis se ham ko kam hai, sari chizen uryan aur khuli hvii hain," Ibr. 4 : 13. " Ai Yahowah, ta mujhe janchta, aur pah- chanta hai. Td men' nishast o barkhwast se agah hai, tu mere dur o daraz andeshon ka arif hai. Tii meri rah aur meri khwab- gah se waqif hai, aur meri sari rawishon ko pahchanta hai. Ki dekh meri zaban par koi aisi bat nahi'n, ki jise tu, ai Yahowah, bilkull nahi'n janta. Yaqfnan tariki tujh se ehhipa nahi'n sakti, aur rat roz ki manind roshan hai; din rat donon ek san hai,'* Zab. 139 : 4 — IS. " Fatal us ke age ughara hai, aur athah ka orhna nahin hai," Aiyub, 26 : 6. " Yahowah sare dilon ko dar- yaft karta hai, aur khiyalon ke sare tasauwar ko pahchanta hai," 1 Tawarikh 28 : 9. " Khuda sari ehjzen janta hai," 1 Yah. 3 : 20. Khuda ki behadd danish is khilqat ke intizam aur muwafaqat o mutabaqat se zahir hai. Phir, us ki parwardagari se saf zahir hai, ki wuh behadd danish rakhta hai. Aur kar i makhlasi men wuli az hadd darje numayan hai, jis men Khuda ki san' sifaten insan ke najat bakhshne men baham muttafiq hoti hain. Yih sifat Khu- da hi ko mahsdb hai, chunanchi Pak Kitabon men yih baten ai hain: "Us ka fahm beintiha hai," Zab. 14/: — 5. "Khuda ki gunagun hikmat," Afs. 3: — 10. "Wuh dil men aqlmand hai," Aiyiib 9 : — 4. " Wuh quwat i dil men kabir hai," Aiyiib 36 ._5. " Us KJiuda ko, jo wahid dana hai," Rum. 16: — 2/, " Wah Khuda ki daulat aur hikmat aur khirad ke umuq ! us ki adalaten taftish se kaisi bahar hain, aur us ki rahen khoj se pare hain!" Rum. 11: 33. Phir, hamare jisra ki tartib men danish ke behadd nishan pae jate hain. Hamari ankhen aur hamare kan, hamare hath paon, hamare munh aur shikam, aur dil aur kbiin ki nalian, vih sab ke sab us ki danish zahir karti hain. Na ( -2 ) B 326 YAHOWAH SIM KB »irf insan bf, par aur chhote chhote jandaron men bhi yih danish ashkara hai. Un ke jism bhi danish se khali nahiij haiij, kyun- ki ham dekhte hain ki bar ek jandar apnf apni halat ke muwafiq mutafarriq surat aur khaslat, aur khvvahisheii, aur samajh rakhte hain. Chiriyen aur machhliyan, aur yih sab anwa i iqsam ke jan- dir sab ke sab Khuda ki danish sabit karte hain. Darakht aur phul aur ghas bhi us ki danish 2ahir karte haili. Agar ham gha- ri ya durbin, ya bukhari gari ko dekhkar insan ki danish par hairan hoke us ki tarif karte hain, to kitna ziyada chahiye ki ham Khuda ki behadd aur all danish par, jo us ke sare kamon men numayan hai, gaur karke mutahaiyar aur mutaajjib howen, aur ba dil o jan us ki t^zim o takrim kareij. Jidhar jidhar ham apni ankhen pheren, wahan wahau ham danishwar mansube ke nishan pate hain. Aftab, jo din ko roshni bakhshta aur sari khilqat men jan dalta, ek bari hairat afza chiz hai. Mahtab aur sitare us bu- zurg Khaliq ki khubsurat aur jalali sanaten hain. Din aur rat, jara aur garmi, bone aur katne ka mausim, in sabhon men u& ki danish zahir hai. Bilashubha, hamare gird o pesh ke kamon men Khuda ki danish yahan tak sabit hai, ki un ka shumar muhal hai. Pas, hara Zabur ke musannif ke sath bar waqt yih kah sakte hain ; *• Teri sanaten kya hi bahut hain, tu ne in sab ko danish se bana- ya," Zab. 124: 24. *'Zamin ten' daulat se pur hai>" Zab. 124 : 24. Ya Sulaiman ke sath yih, ki " Yahowah ne danish se, zamin ki bina di\\, aur apni fahmfd se asraanon ko qaim kiya, Amsal 3 : 19. Ya Nabi ke sath yun kah sakte hain, " Us ne zamin ko apni qudrat se banaya, aur dunya ko apni danish se qaim kiya, aur apni fahmid se asman ko phaiUya." Khuda qadir i mutlaq hai. Yih us ki wuh sifat hai jis se wuh sari chizen, jo mumkin hain, siwa us ke jis men ikhtilaf paya jawe, karne ki taqat rakhta hai. Is tarah se sabit hai ki yih sifat bhi Khuda hi se nisbat rakhti hai, ki us ne sari chi'zon ko nest se khalq kiyi, aur ki wuh sari chizoii ko sambhalta aur un ki hifazat karta hai ; aur Pak Kitabon ke in maqamon se sabit hai, ki Khuda hi akela qadir i mutlaq hai : " Hamara maUk buzurg hai, aur bara qddir hai," Zab. 147 : &• ** Main qadir KHUD.4 KA Dis. 927 Khuda hdn," Paid. 17: 1. " Khudawand Khuda Tabit ul kull badshahat karta hai," Mush. 19 : 6. " Ai Khudawand Yaho- wah, dekh, tu ne apni bari qudrat se, aur apne barbae hue bizd se asmau aur 7.aiTiin ko paida kiya, aur tere liye kuchh raushkil nahin hai,** Yar. 32: 17. ** Aur zamin ke sare bashinde nichix ki manind mahsub bote bain, aur wuh asraan ke lashkaron aur zamin ke bashindoa ke sath apni mashiyat ke muwafiq kam karta bai, aur koi nahin jo us ke hath ko roke aur us se kahe, ki tii kya karta hai ?" Dan. 4 : 35. Khuda adi:* hai, yane wuh apni shariat ko babal rakhta, aur bar ek ko us ke haqq ke muwafiq saza ya jaza deta hai. Khuda ki adalat Masih ki farmanbardari aur dukhon ke wasfle se bakhiibi ashkara hoti hai. Masih ne yih sari taklifen isi waste uthain, taki us ki shariat bahal aur ashkara kare, aur yun us ki adalat ko razi karke gunahgaron ki muafi basil karwake, unhen najat bakhshwae: aur Pak Kalam ki in ayaton se bhi Khuda kl adalat saf zahir hoti bai : " Kya tamam dunya ka insaf karne* wala insaf na karega" ? Paid. 18 : 25. " Us ki sab rahen rast bain, wuh wafadar Khuda hai, aur daga se mubarra bai, wuh sadiq aur amin hai," Istisna 32 : 4. " Yahowah apni sari rahon men sadiq hai," Zab. 145: 17- " Sadaqat aur §.dalat ua ke takht ka makan," Zab. 97 : 2. " Yahowah khara bai, aur us men narasti nahin," Zab. 92 : 15. '• Jo bar ek sbakbs ko us ke kamon ke muwafiq ajr dega," Rum. 2 : 6. " Ai lashkaron ke badshah, teri rahen adil aur rast bain," Mush. 15 : 3. " Aur main ne firisbte ko kahte suna, ki Ai Khudawand, tu sadiq bai" — " Ai Khudawand teri adalaten baqq aur rast bain," Mush. 16: 5,7. Khuda wafadAr aur sAdiq-ul-qaul hai. Is ka yih mat- lab hai, ki Khuda har ek daga ya fareb aur jhuth se raubarri aur munazza hai, apne sire wadon men sachcha, aur un ke pura kar- ne men wafadar hai. Us ki asl hi sachchai bai. Us ke sire izbar bhi sachche bain. Chunanchi likha hai, " Tera kalam sacU- chit bai." Aur jaisa ki us ne az rah i tawajjuh bani Adam 88 32S Y Allow. UI SIM KB ahd bfindhe, aur apne logon se bare bare aur qimati wade kiye bain, usi tarah vvuh apne sukban ke puia karue par bbi wafadar liai. Un nimaton men se jin ka us ne wada kiya tba, ek bhi kabbi 2aya na gaya, na kabhi zaya jaega. Cbunanchi Yasua ne bani Israel ko farmaya, ki, "Turn apne sare dilon men aur sare jion men yaqin rakho, ki un sab bbali baton se jo Yahov^ah turahare Kbuda ne tumbdre haqq men irsbad ki bain, ek bhi faroguzasbt uabin bui, balki sab puri biiin, aur ek bhi un men se ualiin ehhuti," Yasua 23 : 14. Phir, Istisna ke 7 : 9, men aya bai : " Pas tu jan rakb, ki Y^ahowah, tera Kbuda, wuhi Kbuda hai ; wuh wafadar Kbuda hai ; jo ahd ka pas karta hai, aur hazar pusht tak un par, jo us ke dost bain, aur us ke bukmon ko man- te bain, rabm karta hai." Isi sabab se wuh wafadar Khuda kah- lata bai, Jis tarah Khuda apne wadon ke pura karne men wafadar hai, waisa hi wuh lataib gunabgaron par apni dhamki pabunchane men bhi sachcba hai. Yih samajhna, ki Kbuda ne intiqam lene ki dhamki sirf is waste di hai, ki gunabgar ya qusurwar khauf men awen, Khuda ki amanatdari kf beizzati karni hai. " Israel kk quwat jhiith nahin bolta." " Khuda insan nahfn, ki jhuth bole." " Kya us ne kaha hai, aur use piira na karega ?" " Ai Khudawand, tii yaqiuan sharir ko marega." " Khuda apne mu- khalifon se intiqam lega, aur us ne apne dushmanon ke liye ga^ab rakh cbhori hai." Agar us ki bazi bazi dhamkian puri nahi'n liain, to us ka sabab yih hai, ki us dhamki ke sath ek shart bhi mill hiii hai, maslan, jab Khuda kisi ashkhas ya qaum ki halakat ki dhamki sunata bai, aur wuh shakhs aur qaum mukbbir hokar taib bane, to us ka gazab us par se phir jata hai. Is qism ki dhamki ke sbamil bai us ki shart bhi maujud hai, yane, agar gu- nabgar tauba kare, to wuh is dhamki ka maza na ehakhega. Aisi dbamkion ki khass garz yih hai, ki admion ko taib banawe, taki wuh is laiq saza se bach jawen. KhudA PAKfzA iiAi. Yih us ki wuh sifat hai, jis se wuh bar tarah ki napaki se khali, aur sari hukmuduli aur kbarabi se niha- yat nakbush rahta bai. Sari fazflat usi kf zat i kbass ko makb- SHUOA KA dIm.' ^29 sds hai, aur agar wuh pakiza na howe, to kaun use azlz rakhegi ? Hamari tamiz khud hamen sikhlati hai, ki hamdri ruhon ka bap pakiza hai. Is tarah se sabit hai ki Khuda pakiza hai : Ham us ke kalam se dekhte bain ki wuh gunah se nafrat rakhta hai, aur isi sabab se ba taur saza ke is ^\aim par us ne tarah tarah ki ba> Kien utarin. Phir, wuh hamen gunah karne se mana karta hai, taki ham us ke gazab se baehen ; aur us kafare se, jo us ne chahi ki gunah ki muafi ke liye rah khol dewe, bakhiibi malum hota hai, ki wuh gunah se sarasar naraz rahta hai. Baibal men Khuda ki kisi sifat ka aisi safai se bayan nahin hua hai, jaisa ki us ki pakizagi ka. Pakizagi us tazi'm ki bunyad hai, jo Khuda ki iba- dat men mustaujib hai. " Us ke paandaz par us ki parastish karo, kyunki wuh quddus hai." " Lekin tu quddvis hai, Ai ta ki Israel ki hamd men sukiinat karta hai." " Khudawand apne sare kamon men pakiza hai." Pakizagi us ki sare akhlaqi fazilaton ka khulasa hai. Jab ki afwaj i samawi Yahowah kf parastish karte bain, to us ki quddusi ka ynn bayan karte hain : " Quddas' quddus, quddus, lashkaron ka Khudawand hai." Yuhanna ha- wari kahta hai, ki wuh char jandar jo Al-Qidir ke takht ke samh* ne the, *' din aur rat arara nahin karte, aur yih kahte hain, Quddus, quddus, quddus, Khudawand Khuda, qadir i mutlaq, jo hai, aur jo tha, aur jo anewala hai." " Khudawand ke barabar koi quddus nahin." " Main Khudawand tumhara Khuda quddus huij." " Tn hi akela quddus hai." Khud.4 MiHRBAN HAI. Us ki mihrbani us ke bar ek kamon se ashkara hai, kyunki us ne sari chizon ko is bandobast ke sath arastagi bakhshi hai, ki admi apni tabiat aur halat ke muwafiq un se apni khushi afzud kar sakta hai. Khass karke us ki mihr- bani insan ko khushi hasil karne ke laiq banane men zahir hai, yane. ki agar insau apne kamon aur shuglon ko wajib taur se istimal men lawe, to wuh un se khushi hasil kar sakta hai. Admi is tabiat ke sath banaya gaya hai, ki namumkin hai ki wuh is alam ki khiibsurati par nigah karke us se khushi na uthawe. Asman ki bashmat o shan aur dunya ki khdbsurati, aur dnche paharou aur bare samundar ki azmat dil ko khalis khushi se (2) B b fJSg^ YAHOWAH SIM KB bhar deti hain. Khilqat aur hunr ki sari masnuat, jO ham ankhou se dekhte aur kanou se daryaft karte, dil ke liye goya ek ziyafat hain. Wuh khana, jis se ham parwarish pate, bara mazed^r hai, aur wuh pani jo zamin se nikalta hai kaisi tazagi bakhshta hai. Roshnf ankhon ko pasand ati hai, aur hawa phe- phron ko taqat deti hai. Mihnat aur dram donon adrai ke liye khushnuma haiy. Nind, agarchi maut ki shabih hai, taubhi mih- natkash admi ke liye mitha aur tazagibakhsh hai. Admi ko khushi bakhshne ke liye hazarou wasile mu^iyan hain. Agar wuh begunah hota, to dunya ki isi halat se, agarchi gunah ke gabab se wuh lanat ke tale pari hui hai, wuh jannat ya firdaus ki aksar k^hushian hasil karta. Yahowah haqiqat men bhala hai. Miisa se us ne kaha, "ki Main apni sari kbubi ko tere age cha- laduga." Aur jab us ne apne bande par apna nam zahir kiya, us men ek nam yih bhi tha, " Yahowah Khuda, rahman aur hannau." " Zamin Yahowah ki kbubi se pur hai." Teri mihr- baai kaisi bari hai, jo tu ne un ke liye rakhi hai jo tujh se dsrte bain! " Khuda ka ihsan bar roz hai." Ij^huda ki raihrbani ke zikr men tin baten la2im ati hain, us ki rah mat, us ka fazl, aur us ka sabr. Rahmat Khuda ki wuh mihrbani hai jo wuh khasta bal logon par zahir karta hai. Us ki yih sifat najat ki us tadbir ge zahir hai, jo us ne Khudawand Isa Masih ke wasile zahir kiya hai, aur Pak Nawishton ke aksar raaqamon se bhi sabit hai. " Yahowah, Yahowah Khuda, rahman aur hannan. Hazar push- ton par rahm karnewala," Khu. '62 : 6-7. " Wuh rahm karne se bahut khush hai," Mikah 7 : 18. " Teri rahmat wafir hai," Zab. 87: 5. "Yahowah shiddat se rahira hai. Yahowah sab ke liye bhala hai, aur us ka lutf i latif us ki sari khilqat par hai,'* Zab. 145 : 8-9. Khuda ka fazl, us ki wuh mihrbani hai, ]o wuh nalaiqon par ashkara karta hai, aison par jin men kisi tarah ki khubi nahi'n hai, maslan insan. Jis tadbir se us ki rahmat malum hui, usi tadbir se us ka fazl bhi 7ahir hota hai. Pak Nawisbton ke aksar maqimon se malum hota hai ki Khuda fazl se bharpur hai. "Yahowah, Yahowah Khuda rahman aur han- nan." "Main sunuyga, is liye ki main hannan bun," Khu. 22 ; l^HUDA KA DfN. 831 27. '* Tu, Ai Yahowah, rahra aur faz! se bhar^ hvii hai," Zab. 86 : )5. *' Yahowah bannau aur rahmaa hai/' Zab. Ill: 4. j^huda sdbir hai. Wub un logoQ se sabr karta bai jo us ki mihrbani ki tahqir karte hain> ^huda ka sabr ydn malum hota hai, ki us ne insin se bargashtagi ke bad intiqam ua liya ; aur ki in sari kha- rabion par, jo insan roz marra karte hain, aur J^huda ki aakh unhen dekhti hai, ek lakbt saza ka hukm jari nahin karta ; aur ki wuh haraen ji'ne deta, aur tarah tarah ki tadbiron se tasaUi bakhshta hai. Chunanchi Pak Kitabou kt in jagahon se raaldm hota hai, ki wuh sabir aur bardashtkuninda hai : " Aur ab Khuda, jo sabr aur tasalli ka mujib hai, tum ko yih bakhshe, ki turn Masih Isi ke mutabiq apas men ek dil raho," Rum. 15:5. ** Tu us ki kamal mihr aur muhabbat aur sabr ko haqir janta hai,*' Riim. 2:4. " Khudawand " ham ko rauhlat deta hai," 2 Pat. 3 ; 9. Agar Khuda ham par saf saf yih na zahir karta, ki wuh rahim aur fazl se bharpur hai, to us ki aur sari khubi- on aur sifaton se haraen bahut thori tasalli milti. Balki Khuda ki mihrbdni se gunahgaron ko, jinhon ne Ilahi barkaton ke bar ek dawe ko kho diya, kuchh tasalli na milti. Jab ki mulzim sakht adl ke panje men giriftar hda, to itni bat janne se kya faida hoga, ki Khuda apne farraanbardar raiyaton par raihr- ban hai? Insan par asl se wajibi ilzara lag chuka hai. Ada- lat roki ja nahin sakti ; chahiye ki us ka d^wa pura howe ; na- hin, to Khuda ki zat men tabdil waqi hogi. Aisi halat men Khuda ki rahmat aur fazl hi charagar hai. Rahmat sirf us waqt istimal men a sakti hai, jab ki adl pura ho chuka. Yih ajib kam Khuda ke Bete ke kafare se pura hai. *' ^huda ne dunya ko aisa pyar kiya, ki us ne apne iklaute Be^e ko bbeja, ki jo koi us par iman lawe halak na howe, par hamesha ki zindagi pawe." " Na yih ki ham ne pahle ^huda ko pyar kiya, par ki us ne hamen pyar kiya, aur apne Bete ko bheja, ki hamare gunahon ka kafara howe." Wahi ki khass garz yih thi, ki J^huda ki rahmat ko za- bir kare. Ham aql se yih bat malum kar sakte the, ki E^buda bhala hai, aur apne farraanbardar makhluq ki bhalai chahta hai ; aur phir, ki wuh ^dil hai, aur bar ek ko us ka haqq dega, yih bhi 332 YAHOWAH SIM KB ham tabai mazhab 3e sikh sakte the. Par natnumkin tha, ki aql vih bat hal kare, ki kynnkar Khuda adil hoke naraat ko sadiq thahra sakta hai ? Par jis kam ka hona insan se namumkin hai, wuh Khuda se mumkin hai. " Rahmat aur sachchai us men mil- newalian hain, sadaqat aur sulh bos o kanar kartiau hain." Ma- sih ke kafare se, jis ne adl i Ilahi ko razi kiya, rahmat ka dar- waza khul gaya hai, aur we jo saza ke mustaujib hain, rauft men najat hasil kar lete. ' Khuda sab ka malik hai. " Us ki badshahat sab par mu- sallit hai, aur wuh apni marzi ke muwafiq asmin ke lashkaron, aur zamin ke bashindon ke darmiyan karta hai." Izzat aur jalal, aur barakat aur tarif Khuda hi ko hujiyo. TISRA BAB. TASLfs KE BAYAN ME{J. Is talim ke subut men Pak Nawishton ki gawahi kafi hai, par is sabab se ki aksar admi kahte hain ki yih talim aql ke khilaf hai, ham is par kuchh gaur karenge. Aql ka kam yahan par yih hai, ki daryaft kare, aya koi bat is Taslis ki talim men aisi hai, jo un sachchaion ke sarih khilaf hai, jo aql ke wasile se ham par saf saf rosban hain, ya nahin ? Yih to sach hai, ki yih talim tabai roshni se ham jan nahin sakte ; aur na is bat ka dawa karte hain, ki ham aql se use jan sakte, aur sabit kar sakte hain. Yih be- shakk Kalam i Rabbani ki talim hai. Agar us ke muddai yih sa- bit kar saken, ki is men kof aisi bat hai, jo kisi saf aur wazih sachchai ke khilaf hai, to hamen ya to Baibal ka inkar karna parega, jis men yih talim raarqum hai, ya is tarah par us ki sharh karna hoga, ki yih talim qaim na rahe. Masihi, Pak Nawishton ki gawahi ko sabit janke, use Kalam i Ilahi samajhte hain. Par chunki mukhalif kahte hain, ki yih aql ke khilaf hai, to yih taf- tish karenge, Aya is men haqiqatan ikhtilaf hai, ya nahin ? Pahli bat yih hai, chahiye ki ham un talimat men, jo aql ke khilaf hain, aur un men jo aql se baid hai, fnrq karen. Har ek fahmida shakhs yih bat manne par mustaid hoga, ki bahut si baten jo KIIUD.i. KA ofN. 333 haqiqatan sacli hain samajh men nahin at'n. Chunanchi Khuda ka beibtidi bona, agarcbi nibayat yaqiiii bai, taubbi sumajb se ba- bar bai. Kaun aisi mudawamat ko saniajb sakta bai jis ki ibtida nabin bai ? Kbiubi ka bar jagab ba^.ir o nazir bona bbi aql se baid bai. Ilabi dauisb ya us ke ibn ko kauu samajh sakta bai? J^buda ki sari sifaten bebadd liain. Is lafz behadd bi se yib ma- lum bota bai, ki vvub insaa ki samajb aur idrak se babar bai ; kyunki mabdud sbai kyiinkar na-mabdud ki samajb rakb saktf bai ? Han, babut si baten, jo bamare wujiid bi se uisbat rakbti hain, jin ki sacbcbai par bamen zara bbi sbakk nabfn, aisi bain ki bam unben mutlaq samajb nabiu sakte. Kaun insani jism ki andaruni barakat ka bay an kar sakta bai ? Yib kyunkar bai, ki ham ankb se dekbte aur malum kar sakte bain, kan se sunte, aur zaban se lazzat, aur sungbne se khusbbu malum karte bain ; kya yib sab bamare liye raz nabin bain ? Yib sab baten babut bi sach bain, taubbi idrak se babar bain. Pas zat i Ilabi men taslis ka bona bbi aisi hi sacbcbai bai, ki bamare fabm aur idrak ki us tak pabuncb nabin. Ilamen yaqin i kamil bai ki yib bat sacb bai, kyunki Kbuda ne, jo kabbi jbutb nabin bolta, aisa bi saf saf za- bir kiya bai ; par yib kyunkar bai, aur kis tarah aisa ho sakta bai, bam nabin samajbte, jaisa ki aksar baten jin ka upar bayan kar gae, bamari samajb se babar hain. Phir, munkir kabte hain, ki Khuda ka ek hi sath ek aur tin bo- na aql ke sarih kbilaf bai. Par Taslis ke mannewale is bat ko qabul nabin karte, aur zahiri gawabi bbi is qiyas ke kbilaf bai, kyunki besbtar ulama aur betarafdar log, jinbon ne is bat ki ba- bar kaif taftish o istifsar kiya, Taslis ki talim ke qail the. Phir, wuh log jo Taslis ke qail bain aisa to nabin kabte, ki haqiqatan shumar men tin mutafarriq sbai bain, aur ki yib tinon milkar phir ek bain ; albatta aisa kabne men kucbb ikhtilaf samjba ja sakta bai. Par isi kbiyal se, ki us men kuchh kbalal waqi na howe, saf saf bayan bua bai, ki agarcbi tin aqnum bain, taubhf un ki mahtyat ek hi bai. Aur agar ek bi raabiyat men tin bara- bar wujiid mile hue howen, to kaun sa ikhtilaf hai? Agarchi ham Taslis ki tab'm aql ke wasile nahm jan sakte, 33i YAHOWAH SIM KE taubhf us ke pate kam o besh aksar qadim mazhabon men pate hain. Par in sabhon ko kanara kar ham Kalam i Rabbaai par ruju lake wuh gawahian pesh lawenge jo Injil men marqum hain. Masib ke baptisma ke waqt Bap asman se kalam kar yun bola, •* Yih mera pyara Beta Lai, jis se main ra^i hun,'* aur Ruh ul Quds Masih par kabutar ki surat men nazil hua. Yahan Masib insani surat men zahir hai, Bap Bete ki babat asman se mutakal- lim, aur Ruh ul Quds ba surat i zahiri Masih par nazil hota hai. Yahan zahir men tin hain. Ruh ul Quds hamkalam nahin hua. Bap ne baten kin, par basurat nazil nahin hua, aur zahir hai ki Beta na bola, na nazil hiia tha. Is ishare se ek Masihi buzurg ne yih kaha, " Ki wuh jo Taslis ka subiit chahta hai, Yardan nadi kanare jawe." Phir, Bap, aur Bete aur Ruh ul Quds ka wazih bayan Masfh ki un tasallibakhsh baton men milti hain, jo us ne apne dukh utbane se pahle apne shagirdon se kahin, aur us dua men jo us ne apne logon ki shafaat men mangi, jaisa Yuh. ke 14, 15, 16, 17 babon men likha hai : " Aur main Bap se dua mangunga, aur wuh tumhen dusra Tasallidihinda bakhshega, ki abad tak turn hare sath rahe, yane, Ruh i Haqq, jise dunya qabul nahin kar •aktf, kyunki wuh use nahin dekhti, aur na use janti hai ; lekin turn use jante ho, kyunki wuh turahare sath rahti hai, aur turn men howegi." Yahan Beta Bap se Tasallidihinda, y^ne, Riih ke liye dua mangta hai. Phir, Taslis ki talira un baton men milti hai, jo Masih ne apne shagirdon se kahin, jab ki wuh asman par suud farmane par tha, jab ki us ne apne shagirdon ko Injil ki manadi karne ko bheja. Us ne unhen yih hukm diya, ki " Turn jao, sari qaumon ko talim do, aur unhen Bap aur Bete aur Riih ul Quds ke nam se baptis- ma do." Yih hukm sirf unhin se mutaalliq na tha, par sare khadim i din isi tarah par baptisma dete hain j chunanchi yih bat bar zamane ke liye sabit hai. iSare Masihion ne ibtida i kalisiya se Bc-ip aur Bete aur Ruh ul Quds ke nam se baptisma paya hai. Sach hai, ki wuh Khuda ke nam par baptismae jate hain, par Khuda ka bayan yahan Taslis men biia hai. SHUDA KA DfN. 335 Phir, Hawarion ki us barakat ki baton men bbi, jo 2 Kar. 13; 14 men mazkur hai, is Taslis ka saf ba3an milta hai. Wuh ayat yih bai, '• Khudawand Isa Masib ka fazl aur Kbuda ki ma- habbat, aur Riih ul Quds ki rifaqat turn sabbon ke sath howe, Amin." Pbir, Afs. 2 : 18 men yun likba bai, " Kyuinki usi ke (vane Masib ke] v^asile se ek hf Riih ke sabab Bap tak bam do- non ki rasai hai." Yaban bbi tinon aqnum bazir bain, aur kbass khass nam se kabe jate bain. Phir, dekbo I Pat. 1 : 2, " Jo Biip Khuda ke ilm i qadira men barguzida hue bain, taki Rub ki taqaddus se farraanbardar hon, aur Isa Masih ki un par kbunfi- shani ho, salam kabta hai." Yaban bhi tmon aqniim ka saf saf zikr milta hai. Ek aur maqam baqf hai, jo 1 Yuh. b. 7. men darj hai, " Kydn- ki tin hain, jo asman par gawabi dete bain, Bap aur Kalima aur Ruh-ul-Quds, aur ye tinon ek bain." Baze log is ayat ki babat hujjat karke kabte hain ki is sabab se ki yih aksar qadim nuskh- on men nabin hai, yih ayat galat hai. Par yih do sabab se qaira hai, auwal to is ke na hone se mazmun kbapt ho jata hai, aur doyam, ki Tertullian aur Cyprian do Masihi buzurgon ne apni kitabon men ise naql kiya hai, aur wuh sab se qadim nuskhon se, jo ab maujud hain, bahut age the. MAsfH Kf ULUHIYAT KE BAY.4n MEfi. Uam sabit kar chuke ki ulubiyat men tin hain, Bap aur Beta aur Rub ul Quds, aur ki yih tiuon ek bain. Ab Bete aur Ruh- ul- Quds ki uluhiyat ko alag alag sabit karenge. Is bab men ham Bete ki uldhiyat ko sabit karenge, vane, ki Beta Kbuda hai aur Bap ke barabar. Masih ki ulubiyat char tarah kf dalflon se sabit hai, yane, us ke namon, sifaton, karaon, aur ibadat se. Agar Masih ke wuhi nam milte hain, jo siwa Kbuda ke aur kisi ke haqq men mustamil nabin, aur agar Kbuda ki aur us ki sifaten ek hi hon, aur agar wuh Kbuda ke se kam kar sake, aur agar wuh ibadat jo sirf Kbuda hi ko makhsus hai, Masih ki bhi howe, to has saf malum hai ki wuh aur Kbuda ek bain. 336 YAHOWAH SIM KE 1 . Us ke namon se us ki uliihiyat sabit hai. Lafz i Yahowah Khuda ka khass nam hai, aur wuh ba-durusti kisi makhlviq ke haqq men mustarail nahfn, kyunki is lafz ke mane " khud hast aur azali o abadi" bain, aur koi raakhldq, kaisa hi rauazzaz kyun na ho, yih nab in kab sakta, ki main az khud bun. Aur phir, Khuda ne khud yih dawa kiya hai, ki yih mera hi khass nam hai, aur ki kisi raakbluq ko diya na chahiye ; chunanchi Yasai- yah 4'2. 8. men likba hai : " Main Yahowah bun, yih mera nam hai, aur main apna jalal dusre ko na dunga." Phir, dekbo Zab. 83 : 18 : " Ki admi janen ki tu akela, jis ka nam Yahowah hai, sari zamin par bala hai/' Pas is lafz ke matlab, aur Kalam i Ilahi ki sanadon se saf malum hai, ki yih lafz Yahowah ki kisi bashar ko siwa Khuda ke dena n^rawa hai. Aur agar Pak Nawishton men Masih, yane. Bete ka bhi yahi nam mile, to is se kya natija nikal sakta hai, magar yih, ki Beta bhi Ilahi shakhs, aur Khuda Bap ke barabar hai ? Yas. 40.3. men yih baten milti hain ; "Ekmanadi Karne- wale ki awaz, Bayaban men Yahowah ki rah sanwaro, jangal men hamare Khuda ke liye ek sidhi sbah-rah taiyar karo !." Agar is ayat ko Mat. 3 : 3. se milawen, to saf malum hoga, ki Y^ahowah, jis ka zikr upar hua wuhi shakhs tha, jis ke age Y'ahiya rah taiyar karne ko bheja gaya, yane, Masih. Phir, dekbo Yas. 6 : 1, 9-10 : "Main ne Y'^ahowah ko ek baland aur umda taiiht par baithe dekha, aur us ke libas ke zail se haikal mamur ho gai. Us ne farmaya, ki ja, aur in logon ko kah, ki turn to suna karte ho, par samajhte nahin, tum to dekha karte ho, par bujhte nab n. So tu un ke dilon ko charba, aur ud ke kanon ko bhari kar, aur un ki ankhen mund, ta na ho ki we apni ankhon se dekhen, aur apne kanon se sunen, aur apne dilon men malum karen, aur taib boke afiyat pawen." Yuh. ['2: 37-41 men inhin batoij ko is- timal men lake use Masih se nisbat deta hai ; chunanchi wuh kahta hai : " Aur agarchi us ne un ke ru-ba-ru itne raijjize dikh- lae, par we us ke mijtaqid na hue, kyunki Yasaiyah ne kaha, " Ki us ne un ki ankhen andhi kin, aur un ke dil sakht kiye hain, ta na ho ki vre apni ankhon se dekhen, aur dil se samjhen, aur KHUDA KA Df.N. 327 phiren, aUr maih unhen changa karun. Ye baten Yasaiyah ne kahin, jab us ka jalal dekha, aur us ke haqq men kalain kiya." Pas wuh sbakhs jis ka jalal nabf ne dekba, aur jise wuh \vah4n Yahowah kahta hai, hawari kahta hai ki wuh Masih tha. Phir, Ginti 21 : 5-7 dekbo, "Aur" we log " Kliuda se badgunian bo- ke bole. Tab Y'^ahowab ne un logon men jalnewale stimp bheje. Tab we log Miisa pas ae, aur bole, ham ne gunah kiya, ki ham ne Yahowah ki badgoi ki." 1 Kar. 10 : 9. men hawari kahta hai, ki yih Yahowah Masih tha ". " Na ham Masih ko azmawen, jaisa un men se bazon ne us ka imtihan kiya, aur sarapon se halak hue." Yarmiyah nabi kahta hai, " Dekh we din ate bain, Yahowah kahta hai, ki main Daiid ke liye Sadiq Shakh uthaunga aur Badshah badshahi karega, aur iqbalmand hoga, aur adalat o sadaqat zamin par karega. Us ke dinon men Yahudah najat pavvega, aur Israel salamati men sukunat karega, aur us ka yih nam kahlaega, Yahowah Hamaii Sadaqat," Yar. 23 . 5-6. Is tamam mazmdn se saf zahir hai, ki yih us Masih anewale se ishara karta hai. Aur bhi bahut se maqamon se sabit ho sakta hai, ki yih nam Masib ko diya gaya hai, par itna kifayat karega. Lafz Khudd ki bhi barha Masih ke haqq men mustamil hdi hai, chunanchi likha hai, " Wuh Iramanuil kahlawega, jis ki mani yih hai, Khuda hamare sath," Mat. 1 : 23. " Tuma ne jawab men us se kaha, mere Khudawand aur mere Khuda," Yuh. 20 : 28. " Hamare liye ek pisar tawallud hua, aur ham ko ek Beta bakhsha gaya, aur wuh is nam se kahlaega, Kluida i Qadir," Y'as. 9:6. " Ibtida men Kalima tha, aur Kalima Khuda ke sath tha, aur Kalima Khuda tha," Yuh. 1:1. " Masih sab ka Khu- da hai, jo Mahmiid i abadi hai," Riim. 9; 5. "Bete se wuh kahta hai, ki Ai Khuda, teri takht abad-ul-abad hai," Ibr. I : 8. «* Tsa Masih men, 10 us ka Be^a hai. Khuda i haqiqi aur bayat i abadi yih hai," I Yuh. 5 : 20. aur 1 Tim. 3 : 16, " Khuda jism men zahir hua." Phir Masih Khudd kd Bttd bhi kahldtd hai. "Khuda ka Beta" yih ek ajuba nam hai. Beta hamesha apne Bap ka haiii" (2) C 338 YAHOWAH SIM KE asl. aiir ham-sifat hota hai. Sach hai ki Liika Masih ke nasab* name men Adam ko Khuda ka beta kahta hai, par is se yih sa- majhna chabiye, ki Khuda us ka Khaliq i khass tha. Par MasOi na sirf Khuda ka Be^a hi kahlata hai, lekin us ka " Iklauta Beta" hai, Yuh. 1 : 4. Firishte bhi " Khuda ke bete" kahlate bain, is sabab se ki wuh un ka Khahq hai, par Pulus Hawari ne Ibra- nion ke maktub men is tafriq ka yun bayan kiya hai : " Us ne firishton men se kis ke haqq men kabhi yih kaha, ki Tu mera Beta hai, aj main ne tujhe jana ? Aur phir yih, ki Main us ka Bap hunga, aur wuh mera Beta hoga. Aur jab pahlauthe ko dunya men laya, tab kaha, ki Khuda ke sire firishte us ki paras- tish karen. Aur wuh firishton ke haqq men kahta hai, ki wuh apne firishton ko ruhen, aur apne khadimon ko ag ka shuala kar- ta hai. Par Bete se kahta hai, ki Ai Khuda, tera takht abad ul abad hai," Ibr. 1 : 5-8. Is sanad se sabit hai, ki Beta koi firish- ta nahin hai, kyiinki wuh un se alag ^hahraya gaya hai. Aur na sirf us ki zat hi un se mumtaz hai, par jab wuh dunya men pahle zahir hua, us waqt firishton ko hukm mila ki us ki parastish karen. Bhala, siwa Khuda ke kaun firishton ki parastish ka mus- taujib hai ? Kya kabhi koi aisi bat kabhf suni ya dekhi gai, ki kisi firishte ko hukm mila, ki ek dusre ki parastish kare ? Na- hin : par yih hukm albatta mila, ki Bete ki parastish karen. Li- haza malum hua ki Masih is sabab se Beta nahin kahlaya, ki wuh ba taur i mujiza paida hua, ya Darmiyani hone ke liye makhsiis kar liya gaya, ya ki ,vuh murdon men se ji u^ha. In baton se yih sabit ho sakta hai, ki wuh Khuda ka Beta hai ; par wuh ibti- da se, aur asl se Beta,— ban, iklauta Beta hai : aur is sabab se ki wuh Beta hai, sab se afzal samawi firishton ko hukm hai, ki us ki parastish karen. Aur agarchi Bap bhi use Beta kahta hai, taubhi wuh Khuda kahlaya hai ; " Ai Khuda, tera takht abad ul abad hai." Kis firishte se kabhi aisi koi bat kahi gai ? 2. Us ki Sifaton se. Agar yih bat sabit ho sake, ki Beta azali o abadi, aur betagaiyur, hama-ja hazir, aur alim, aur qadir i mut- laq hai ; to yih zahir hai, ki wuh haqiqat men Khuda hai ; kyun- ki yih sifateij aisi hain, ki siwa I^huda ke kisi shai raeij mumkin KHUDA KA DfN. 339 nahin. Par Pak Nawishte saf saf bayaa karte haiij, ki Masih yih sari sifaten rakhta hai. Wuh azal se hai. Mikah 5 : 2 men liklia hai, " Us ka nikal- na qadim se, aiyim ul azal se hai." Mati 2 : 6 men is peshkha- bari ki baton ko Masih se nisbat diva hai. Phir, Masih ne khud apni babat farmaya hai, " Main Alfa aur Omega, auwal o akhir huij, Khudawand kahta hai, jo hai, aur jo tha, aur jo anevvala hai. Main auwal o akhir bun : Main wuh hiin jo jita hai, aur mar gaya tha; aur dekb main hamesha tak jita bun," Mush. 1 : 8, 17, IB. In sanadon se sabit hai ki Beta Bap ke barabar azal se maujiid hai. Masih la-tagai}air bhi hai. Chunanehi Ibr. 1 : 8-12 men likha hai, " Bete se wuh kahta hai, td eksan hai." Phir, ki " Isa Ma- sih. kal aur aj aur hamesha tak eksan hai," Ibr. 13 : 8. Masih hama-ja hazir hai. Chunanehi us ne khud kaha, " Ja- han do ya tin mere nam par ikatthe howen, wahan main un ke bich men hun," Mat. 18 : 20. " Koi shakhs asman par nahin gaya, lekin wuh jo asman se utra, han, Ibn i Adam jo asman par hai," Yuh. 3: 13. Mati 28: 20, " Dekho main intiha i alam tak hamesha tumhare sath bun." Agar Masih bar kahin hazir o nazir nahin hai, to wuh kyunkar asman par aur zarain men, aur bar ek Masihi jamaaton aur khoicJim i din ke sath hazir rah sakta hai? Wuh hama-dan aur arif-ul-qulub hai, Mush. 2 : 23, " Sari kalisyaen janengi ki main dilon aur guvdon ka janchnewala hiin." " Isa ne ap ko un ke supurd na kiya, kyunki wuh sare admion ko janta, aur kisi ki gawahi ka muhtaj na tha : kyunki wuh janti. tha ki admi men kya hai," Yuh. 2 : 24, 25. " Tu, Ai Khuda- wand, sari chizen janta hai; tu janta hai ki main tujhe pyar kar- ta bun," Yiih. 21 : 17. Pas zahir hai ki Masih dilon aur gurdon ka janchnewala hai. Masih qadir i mutlaq bhi hai. Yas. 9 : 6 men wuh " qadir Khu- da" kahlata hai, aur Mush. 1 : 8 men bhi " wuh qadir i mutlaq" kahlata hai. Pas in ayat i mazkiira se malum hai, ki yih sarf 3^40 YAHOWAH SIM KE sifaten jin ka zikr kar gae, Masih men maujud haiij ; aur chuuki siwa Khuda ke kisi ka haqq nahin, ki in sifaton ka davva kare, taubhi Masih men yib sab pai jati bain, to is se yib wa2ih nati'ja uikalta hai, ki Masib baqiqatan Kbuda^ aur Bap ke barabar bai. 3. Us ke Kamon se. Paida karna, yane nest se bast karna, qa- dir i mutlaq, ban, K^buda hi ka kam bai. Par Kalam i Rabbani men Masib Paida-kuninda kablata hai. Dekho Yiib. 1 : 1, 3, 10, " Ibtida men Kalima tba j sab chizen us se paida biiin ; aur ba- gair us ke koi cbiz na bani jo paida hui. Wuh dunya men tba, aur dunya usi se paida hui." Phir, Kal. 1 : 16, "Kyunki us se sari cbizen jo asman aur zamin par bain, didani aur nadidani, kya sarir kya khawindian, kya hukumaten kya mukbtarian paida ki gain, sari cbizen us se aur us ke liye paida huin bain." Aur Ibr. 1 : 8, 10, "Bet,e se wuh kahta hai: Ai Khudawand, tune ibtida men zamin ki new dali ; aur asman tere hath ke banae hue bain." Jaisa ki paida karna waisabi is. kbilqat ka sambbalna aur use mahfuz rakbna bbi Khada hi ka kam hai. Masih bhi sari chiz- on ka sambbalnewala hai, jaisa likba hai, " Wuh azbaski us ki shaukat ki shan, aur us ke kunh ka naqsh hai, aur apni quwat ke sukhan se sari chizou ko sambbalta hai," Ibr. 1:3. " Us se ■sari cbizen baham milin," Kal. 1:17. Murdon ko zinda karna bhi Khuda hi ka kam hai, chunanchi Masih ne bhi barha murdon ko jilaya bai. Dekho Yiih 5 : 21, 28, 29, " Kyunki jaisa bap murdon ko utbata hai aur jilata hai, waisabi Beta bhi, jin ko chahta hai, jilata hai." " Waqt ata hai, ki sab, jo qabron men bain, us ki awaz sunenge ; Aur ^ve nikal awenge." Us ka apna ji uthna bbi us ki apni hi qudrat se hai. " Is haikal ko dlia de, aur tin din men main use utha kbara ka- runga ; i)ar us ne apne badan ki haikal ki babat kaha," Yub. 2 : 19,21. Aur phir, Yiih. 10: 17,18, "Main apni j an data hiin, taki main use phir lun, us ka dena mere ikhtiyar men hai, aur us ka phir leua mere ikhtiyar men hai." Duu} a ki adalat karna bhi i^huda hi ka haqq hai, kyunki siwa xhudA kA DfK. 341 Khuda ke, jo har ek insan ki poshidagion se waqif hai, kof is kam ke laiq nahin. Par Masih ke bhi yih kam supiird hai ; jaisa Ynlr 5 : 22, men likhi hai, " Bap kisi ki adalat nahin karta, par sari adalat Bete ko sompi hai." Phir, Mat. 25: 31,32, "Jab in- san ka Beta apne jalal men awega, aur sab pak firishte us ke sath, tab wuh apne jalal ke takht par baitb.ega. Aur sari qaumen us ke age jama ki jaengi, aur wuh un ko ek dusre se juda karega." " Ham sab Masih ki masnad i adalat ke samhne khare honge," Rum. 14 : 10 Sadiqon ko ajr dena, aur shariron ko saza dena bhi Masih ka kam hai. Masih ka yih kam un baton se bakhubi sabit hai, jo Mat. 25: 34, 41, men ai hain : "Tab badshah [yane Ibn i Adam] un se, jo us ke dahne hath hain, yih kahega, Ai mere Bap ke mubarako, is badshahat ko miras men leo, jo ibtida i alam se tumhare liye taiyar ki gai hai. Tab wuh un se jo us ke baen hain kahega, Ai maldno, mere samhne se dur ho, us abadi ag men jao, jo Shaitan aur us ke firishton ke liye taiyar ki gai hai." Phir, Khuda hi akele ka haqq hai, ki gunahon ko muaf kare. Masih ne jab wuh is danya men tha, is haqq ko sabit kiya ; aur yih bat, ki siwa Khuda ke koi gunah muaf nahin kar sakta, is qadr saf hai, ki us ke dushmanon ne bhi is bat ko man liye. Unhon ne kaha, ki " yih shakhs kyun aisi kufr bakta hai ? Siwa Khuda ke kaun gunah muaf kar sakta hai?" Marqas 2 : 7. Yun sabit hua, ki paidaish aur parwardagari ka kam, murdon ko jilana, dunya ki adalat karna, sadiqon ko jaza aur shariron ko saza dena, aur gunahon ko afu karna, yih sab kam Masih ne kiya. Is se yih bat sabit hai, ki Masih ilahi shakhs hai, aur Khuda Bap ke barabar hai. 4. Masih ki Ibadat se us ki uluhiyat sabit hai. Pak Nawishte hamen sikhlate hain, ki sirf Khuda ki ibadat karni chahiye, aur Khuda ne khud zahir kiya hai, ki Main butparasti se nihayat naf- rat rakhta hun. Han, hamare Najatdihinda ne bhi, jab Shaitan ne use azmake kaha, ki td jhukke mujhe sijda kar, kaha, " Likba hai, ki tu Khudawand apne Khuda ki parastish kar, aur sirif usi (2) Cc 342 YAHOWAH SIM KK ki baudagi kar," Mati 4: 10. Agar sirf Khuda hi ki ibadat karni chahiye, aur agar yih bhi sabit ho sake, ki Pak Nawishte Masih ki ibadat ka hukm dete haiij, to yahi natija niklega, ki Masih Shakhs i Ilahi hai. Ab Pak Nawishton ki sanaden pesh lawenge. Yuh. 5 : 23 meii aya hai, " Taki sab Bete ki tazim karen, jis tarah Bap ki tazim karte hain. Jo Bete ki tazim nahin karta. Bap ki, jis ne use bheja hai, tazim nahin karta." Is se malum hota hai, ki Bete ki tazim, Bap ke barabar karni cha- hiye. Beshakk dini ibadat se us ki tazim karni hai ; aur balihaz is ke wuh Khuda, aur Bap ke barabar hai. Phii-, dekho Mati 2S : 19, " Tum jao, aur sari qaumon ko sikhlao, aur unhen Bap aur Bete, aur Riih-ul-Quds ke nam se baptisma do." Baptisma sach much dini ibadat ka ek fil hai. Wuh apne tain us ko, jis ke nam par baptismae jate hain, supurd karna hai ; aur us ki farmanbardari qabiil karna hai. Par ham Bap aur Bete donon ke nam par baptismae jate hain, aur yun is rasm men Bete ki bhi Bap ki si ibadat karte hain. Phir, 2 Kar. ke akhii* men yih ba- ten milti hain : " Khudawand Isa Masih ka fazl, Khuda ki ma- habbat., aur Ruh-ul-Quds ki rifaqat tum sabhon ke sath howe.'^ Yih barakat ek dua hai : jin logon par is barakat ki baten kahi jati hain, un ke Hye Bap aur Bete aur Riih-ul-Quds ke nam se barakat mangi jati hai. Pas yih bhi dini ibadat ka ek fil hai, aur yih ibadat jis tarah Bap ki, usi tarah Bete ki bhi hoti hai. Rum. 1 : 7, " Fazl aur aram hamare Bap Khuda, aur hamare Khuda- wand Isa Masih ki taraf se turn par ho we." Is sanad men bhi wuhi barkaten, jo Bap se mangi gain. Bete se bhi mangi jati Lain. Mush. 5: 11-13 se ham malum karte hain, ki sari khilqat Masih ki parastish karti hai. Yuhanna Rasul kahta hai, " Phir, main ne nigah ki, aur takht ke girdigird bahut se firishton aur jandaron ki, aur un buzurgon ki avvaz suni jo shumar men lak audar lak, aur haztir andar hazar the. Aur pukarke kahte the, ki Barq, jo zabh kiya gaya, is laiq hai, ki qudrat aur daulat aur aql, aur ncru, aur izzat, aur jalal, aur barkat ka malik ho. Aur main ne har ek makhliig ko, jo asraan par, aur zamin par, aur KHUDA KA Dfr^. 343 zamin ke niche hai, aur un ko jo samundar men hain, aur sirf chizon ko, jo un men liai, yih kabte suna, ki Us ke liye, jo takht- nishin hai, aiu- Bara ke liye barakat, aur izzat, aur jalil, aur zor abad tak hai." Phir, afwaj i samawi bhi us ki parastish karte haiu : " Aur bad us ke main ne taka, to dekho, ek bari jamaat, jin men har sinf, bar zat, bar qaum, bar zaban ke log the, jin ko koi shuraar na kar saka, safed jame pabine, aur khurrae ki dalian hathon men liye us takht aur Bara ke age khari tlu. Aur baland awaz se chillake yun kabti tbi, " Nujat ka shukr bamare Kbuda ko, jo tak'atnjsbin hai, aur Bare ko," Mush. 7 : 9-10. Aur phir, Ibr. 1 : 6 men firisbton ko ek khass bukm milta hai, ki Bete ki parastish karen : " Jab wuh pablautbe ko dunya men layi, to kaba, ki Kbuda ke sare firisbte us ki parastish karen." Phir, ham Injil men parbte hain, ki Masib ki ibadat us ke shagirdon ne ki, jab ki wuh zamin par tha. Us ne kahin na to Hawarion ko, na kisi aur ko, jiubon ne us ki ibadat ki, is kam se roka; beshakk agar yib bat narawa boti, to wuh use mana karta, jaisa firisbte ne kaba tha, jab Yiihanna us ke sijda men us Ice qadam par gira. Us ne kaba, " khabardar aisa ua kar, kyunki main tera bam-khidmat bun> Khuda ki parastish kar," Mush. 22 : 9. Phir, Masib ke asman par uth jane ke bad, Stifan ne yib kabke us se dua mangi, " Ai Khudawand Isa, meri rdb ko qabul kar." RUH UL QUDS Kf ULUiilYAT KE BAYAN MEN. Jin dalilon se Masib ki uluhiyat sabit htii, unhin dalilon se Ruh-ul-Quds ka bhi Kbuda bona sabit hai. Pak Nawisbton men Ruh-ul-Quds ka, Khuda ka sa Nam milta hai. Yas. 6 : 8 10, " Main ne Yahowab ki awaz suni jo bola, ki Main kis ko bhejun, aur hamari taraf se kaun jaega? Tab main bola, Main hazir bun, mujbe bhej. Us ne farmaya, ki Ja, aur in logon ko kah, ki tum to suna karte ho, par samajbte nabin, turn to dekha karte ho, par biijhte nahin. So tu un ke dilon ko charba, aur un ke kiinon ko bhari kar, aur un ki ankben mund, ta na bo ki wuh apni ankhon se dekben aur apne kanon se 344 YAHOWAH SIM KE sunen, aur apne dilon men malum karen, aur taib lioke afiyat pa wen." Aamal 28 : 25 — 27. se malum hota hai, ki yih lafz Yahowah kf Ruh-ul-Quds se taalluq rakhti hai, jaisa likha hai, " Ruh i Quds ne hamare bapdadon ko Yasaiyah Nabi ki marifat se khiib kaha, ki is guroh ke pas ja aur kah, Turn kanon se sunoge, aur na samjhoge ; ankhon se dekhoge, aur daryaft na karoge," wagaira. Pas zahir hai, ki Yahowah, jis ka zikr Yasai- yah karta hai, so Riih-ul-Quds hai. Phir, Ruh-ul-Quds Khuda bhi kahlata hai. Chunanchi Aam- al 5 : 3, 4 men dekho, " Hananiya, Shaitaa ne kyun tere dil men dala, ki Ruh-ul-Quds se jhuth bole ? Tu adrai se nahin, par Khuda se jbiith bola." 2 Ilahi Sifaten bhi Ruh-ul-Quds ko mausuf hain. Wuh azali hai, jaisa Ibr. 9 : 14 men aya hai, " Masih jis ne apne tain Ruh i abadi se Khuda ke age qurban kiya." Wuh hama-ja hazir hai. Dekho Zab. 138 : 7, " Main teri Ruh se kidhar bhagun?" Phir likha hai, ki Ruh-ul-Quds imau- daron ke dil men rahta hai. Bhala, agar wuh hama-ja hazir nahm hai, to kyunkar wuh sari dunya men bar ek iraandaron ke sath rah sakta hai ?. Wuh sari baton ko samajhta aur biijhta bhi hai, jaisa 1 Kar. 2: 10, 11 men likha hai, ki "Ruh sari chizon ko, balki bahr-i- Uluhiyat ke umuq ko bhi daryaft karta hai. Koi Khuda ki Ruh ke siwa, Khuda ka hai nahin janta." Aur Ruh hi ne Nabion ko anewali baton ki khabar di. " Kyunki nabuwat ki bat admi ki khwahish se kabhi nahin hiii, balki Khuda ke muqaddas log Ruh i Quds ke bolwae bolte the," 2 Pat. 1 : 21. Yun ham dekhte hain ki Ruh i Pak men bhi Khuda ki si sifaten pai jati hain. 3. Ruh-ul-Quds se bhi wuhi Kam sadir hue hain, jo sirf Khuda hi kar sakta hai. Chunanchi paidaish ka kam sirf Khuda hi se taalluq rakhta hai, par Ruh-ul-Quds bhi Khaliq kahlata hai. Dekho, Aiyub 26 : 13, " Us ne apni Riih se asmauon ko arasta KHUD.4 K.4 DfN. ^& kiya hai ;"^ aiir phir, " Khuda ki Rdh ne mujhe banava hai," Aiv. 33 : 4. Khadiman i dia ka makhsus karna, aur unheij khushkhabari ki basharat dene ka liukm dena sirf Khuda hi ka kam hai. Aur likha bhi hai, " Insan na apne ikhtiyar se us i2zat ka taj leta hai, balki Harun ki manind wuh hi pata hai, jise Khuda ne talab kiya hai," Ibr. 5 : 4. Par Aamal 13 : 2, 4 se malum hota hai ki yih kam Riih i Pak ne bhi kiya. " Ruh i Quds ne kaha, ki Mere liye Barnaba aur Saul ko alahida karo, taki wuh kam, jis ke liye main ne unhen talab kiya, karen. So we Ruh i Quds ke bheje hue Silaikiya ko gae." Phir dekho, Aamal 20 : 28, " Pas apne liye aur us sare galle ke liye,. jis par Ruh i Quds ne tumheu nigahban kie, khabardari karo." Phir, Masih ke jism ko murdon men se jila uthana, beshakk slwa Khuda ke kisi dusre men taqat nahin, par likha hai, " ki Masih to jism men mara gaya, lekin Ruh se zinda kiya gaya," 1 Pat. 3: 18. Riih-ttl-Quds ka ek khass kam, jis se us ki uluhiyat sabit hoti hai, yih hai, ki wuh logon ko nauzndagi bakhshta hai. Yiji kam Pak Nawishtoi) men paidaish, aur murdon men se qiyamat, aur maut se zindagi men guzarna, kahlata hai. Agar yih tinon kam Khuda ke hain, ta bilashubha nauzadagi bhi usi se taalluq rakhti hai. Balki agar raumkin howe, to yih bhi kah sakte hain, ki aise shakhs ke, jo gunahon aur khataon men murde hain, sar i nau paida karne, aur tazagi bakhshne men ziyadatar qudrat cha- hiye, banisbat us ke ki unhen pahle wujud men laweu, ya kisi murde ko qabr men se zinda khara karen. Kyuijki nirf paidaish aur qiyamat men, kisi tarah ka rok naliin paya jata, par nauza- dagi ya sar i nau paidaish men ek bari njukhalafat ka sarahna karna hai, yane fasid dil ki kharabion par hamla karke, use mag- lub karna hai. la ayaton se sabit hai, ki nauzadagi bakhshna Ruh-ul-Quds ka kam hai. " Jab tak admi Ruh se paida na ho- we, wuh asraan ki badshahat men dakhil nahin ho sakta," Yiih. 3 : 5. Phir likha hai Tit. 3:5," Apni rahmat se basabab nave 316 YAHOWAH SIM KE janam ke gusl ke, aur us Riih i Quds ki nausazi ke bais hamen bachaya." Phir, Riih-iil-Quds ne mi3i}ize bhi dikhlae hain. Masih ki in- saniyat ka wuhi bani hai, aur yib kaisa bara mujiza tha, dekho Liika 1 : 35. Aur hamare Najat-dibinde ne bhi kaba, " Main Khuda ki Ruh ki madad se dewon ko nikalta bun/' Mati 12 : 28. Phir dekho Rum. 15 : 18, " Karamaton aur mujizon ki quwat se, aur Ruh i Ilahi ki qudrat se." Aur phir likha hai, " Aur Khuda ne bhi uu ke sath gawahi di, ki us ne ajaib o garaib aur mukhtalif mijjizon, aur Ruh i Quds ki giinagun bakhshishon ko, jo us ne apni khushi se taqsim kiya, jalwagar kiya." 4. Pak Nawishton se yih bhi malum hota hai, ki Ruh-ul-Quds ki ibadat bhi karni chahiye. Yahan kuchh zarur nahfn ki ek hf dalil ka dobara zikr karen, is liye itna kahna munasib hai, ki jin jin dalilon se Masih ki uluhiyat sab it hui, unhin dalilon se Riih- ul-Quds ki uluhiyat bhi sabit hotf hai. Aui' ma-siwa un ke in maqamon se bhi. 1 Kar. 6 : 19, men likha hai, "Kya turn nahin jante, ki tumhara badan Riih-ul-Quds ki, jo turn men basti hai, Laikal hai." Yahan Masihi Ruh-ul-Quds ki haikal kahlate hain. Albatta agar yih haikal hai, to us ki ibadat bhi us men hogi, jis ki khidraat ke hye wuh tarair aur makhsiis hui hai. Pas jab ki bamare badan Riih-ul-Quds ki haikal hain, to chahiye ki un men us ki ibadat howe, aur hamen munasib hai ki apne tain ek qur- bani i zinda o muqaddas aur pasandida, us ke huziir men guz- ranen." Masihi mutaqaddirain men se ek Augastin name ne, jo Afrika ke Hippo shahr ka usquf tha, is dalil ka yun bayan kiya hai : " Agar hamen ijazat milti, ki Ruh-ul-Quds ke liye lakri ya patthar ki haikal banawen, to is hi se us ki uluhiyat sabit hoti ; is liye ki yih parastish sirf Khuda hi ko lazim hai. To us ki uld- biyat ki kaisi qawi dalil yih hai, ki hamen na sirf haikal bt bana- ne ki ijazat milti hai ; par us ke sath yih, ki apne ke us ki khidinat men supurd karen !" Phir dekl)o, Masih ne Yahudion se farmaya, "ki Har gunah aur kufr admion ko bakhsha jaega ; mugar Ruh ka kufr admiout «HUDA KA DfN. 34? ko bakhsha na jaega. Aur jo koi insan ke Bete ki badgoi kare, us ko bakhsha jaega ; par jo koi Iliih ki badgoi kare, us ko na is jahan men, aur na anewale men, bakhsha jaega," Mati 12: 31, 32. Agar Ruh-ul-Quds ke Ifhilaf gunah karna, Eap aur Bete ke khilaf gunah karne se ziyadatar sakht bai, to kaun si bat mani hai, ki us ki ibadat Bap aur Bete ki si na karen? Yun Ruh-ul- Quds ke naraon, sifaton, aur karaon o ibadat se saf saf zahir hai ki wuh bhi Khuda hai. CHAUTHA BAB. TAftDfR I iLAHf KE BAYAN MEN. Khuda ki taqdiren us ka azali irada, us hi ki marzi ke mash- wara ke mutabiq, bain ; jis se us ne, jo kuehh waqi hota hai, apne jalal ke hye, peshtar se muqarrar kiya hai. J^huda ne apne azah' irade men peshtar se thahra rakhi tha, ki main is dunya ko, aur us ke bashindon ko khalq karunga ; aur yih bhf, ki kaun kaun se hadise in makhluqon par waqt ba waqt guZrenge, aur ki we itne din is, aur itne din us halat men ziudagi basar karenge j aur ki un ki akhiri halat kaisi hogii Yih us ki taqdir i amm se mu- taaUiq hain. Is ka matlab yih hai, ki wuh " apne matlab ki mas- lahat ke mutabiq sab kuchh karta hai," Afs. 1 : 11. Par yahan Khuda ki taqdir i khass, jo insari ki barguzidagi men zahir hai, bayan karenge. Is barguzidagi ki sharh ek Masibi alim ne yun kiya hai : " Khuda ki barguzidagi us ka azali irada hai, jo us ne apni marzi ki nek khwahish ke mutabiq kiya, taki bani Adam men se bazon ko fazl aur jalal bakhshe." 1. Khuda ne bazon ko hayat i abadi ke liye intikhab kar liya hai. Pak Kalam ke in maqamon se sabit hai, ki Khuda ne bazon ko barguzida kiya hai. Mati 20 : 16, men likha hai, "bahutse bulae gae hain, par barguz da thore hain." Phir, " barguzidon ki khatir we din ghatae jaenge. Ki agar ho sakta, to barguzidon ko bhi bhulate," Mati 24: 22, 24. wg. '-Kya Khuda apne barguzidoij ka insaf na karega ?" Luka 18 : 7. " Main ne turn* 348 yahowah SIM ke hen ikhtiyar kiya, aur muqarrar kiya, ki turn jake phal lao. Main ne turahen dunya se intikhab kiya," Ydh. 15: 16, 19. "Aur jitne hamesha ki zindagi ke liye muqarrar hue iman lae," Aamal 13 : 48. " Ye we hain, jo us ki qaza i azali men bar- guzida hue. Ki jinhen us ne ibtida men jana, un ke liye yih taq- dir ki, ki us ke Bete ke hamsurat hon. Jin ke liye us ne taqdi'r ki, us ne un ko talab kiya. ^huda ke barguzidon par kaun dawa karega?" Riim. 8 : 28, 29, 30, 33. " Par is waqt bhi ek gol barguzida hoke baqi rahi hai. Pas yih kya hai? Ki Israel jis chiz ki talash karta hai, wuh us ko na mill, par barguzidon ko mill, aur baqi sab aj tak girankhatir rahe," Rum. 11: 5, 7» " Ai aziz bhaiyo, ham jante hain ki turn Khuda ke barguzide ho," 1 This. 1 : 4. "Khuda ne tumhen ibtida se intikhab kiya, taki turn najat pao," 2 This. 2: 13. "Jo Bap Khuda ke ilm i qadira men barguzide hain," 1 Pat. 1:2. " Ham usl ki qaza ke muwafiq, jo apne matlab ki maslahat ke mutabiq sab kuchh karta hai, muqarrar kiye gae," Afs. 1:11. 2. Yih barguzidagi azal se hiii hai. Chunanchi Afs. 1 : 4 meji aya hai : " Us ne ham ko dunya ki paidaish se peshtar us ke liye intikhab kiya." " Apne taqdir i kbass se, aur us nimat se, jo Masih Isa ke tufail se azal men hamen di gai,*' 1 Tim. 1:9. Aur phir ki, " Us ne ham4re Khudawand Isa Masih ke haqq men roz i auwal yun taqdir ki," Afs. 3:11. 3. Is taqdir i Ilahi men wasila aur anjam donon baham paiwas- ta hain, yun admi na sirf jalal hi ke liye, par fazl ke liye bhi barguzide kie jate hain. Khuda ne a«al se yih irada to kiya hai, ki baze ashkhas ko jalal men pahunchawe ; par us ne yih qasd nahin kiya, ki unhen un ki na-taibi aur beimani aur nafar- manbardari men bachawe. Par jinhen us ne asman men pahun- chane ka qasd kiya hai, un ki babat us ne yih irada kiya, ki un- hen us jagah ke laiq banawe. Yun talab i muassirana, aur iman o taqdis, aur apne haqiqi logon ko har ek fazl ata karna aur us ke sath hi jalal men pahunchana yih sab us ne peshtar se thahra rakha hai. Ye baten Pak Nawishton se saf saf zahir hain. Dekho Afs. 1:4,5, " Us ne hamei) us ke liye intikhab kiya, taki ham KHUD.i K\ his. 349 us ke age mahabbat men pak aur be;fib howen : ki us ne hamare live vun muqarrar kiya, ki ham ko apne lejjaluk kare.'* Pas ham (lekhte hain, ki barguzide is liye intil^hab kie jate haiij, ki we tacjaddus, aur beaibi hasil karen, aur tabanni, aur jalal ka darja piwen. " Aur jitiie hamesha ki zindagi ke hye muqarrar hiie, imin lae," Aamal 13 : 48. Pas sabit hai, ki iman aur hayat i abadi donon baham raili hui haiu. Phir, dekho Rum. 8 : 29, " Ki jinheij us ne ibtida men jana, un ke hye yih taqdir kiya, ki us ke Be^e ke harasurat hon." " I^huda ne tumheu ibtidn se barguzida kiya, taki turn Ruhi taqaddus hasil karke, aur sachchai par iman lake najat pao," 2 This. 2 : 13. Aur 1 Pat. 1:2, " Jo Bap Khuda ke ilm i qadim men barguzida hue hain, taki Rrih ke taqaddus se farmanbardar hon, aur Isa Masih ki un par khiin- fishani ho." In maqamon se sabit hota hai, ki jis tarah barguzi- de hayat i abadi ke liye, waisahi in baton ke hye bhi intikhab kie jate hain ; yq.ne, ki Masfh ke hamshakl hon, Riihi taqaddus basil karen, farmanbardar hon, aur ki Isa Masih ki un par khun- fishani ho. Sach hai ki sare barguzide jalal men pahunchae jaen- ge, par yih bat bhi us ke sath manni chahiye, ki wuh Masih ke lahii se, aur us par iman lane, aur Ruhi taqaddus, aur pakiza farmanbardar! hasil karne se, us ke laiq bhi banae jaenge. Pas is taqdir i barguzidagi men wasile aur anjam donon aise mile jule hain, ki kisi tarah se alag bo nahin sakte. 4. Is barguzidagi ki asl daryaft karenge : yjjrne, ki Khuda kyuii bazon ko intikhab karke, baqion se dar guzarta hai. Is bat ki bunyad Khuda ki nek raarzi par mauquf hai. Us ne unhen na Un ki khubi ya liyaqat ke sabab se barguzida kiya, par sirf is liye, ki us ko aisa hi pasand aya. Chunanchi likha hai, Afs. 1:5, " Us ne hamare liye yun muqarrar kiya, ki apni nek marzi ke muwafiq Isa Masih ke wasile se ham ko lepalak karke apne fazl ki azamat ko buraayan kare ;" phir, ayat 9, 1 ], " Ki us ne apni maiti ke ra* ko, jo us ne apne nek irade ke muwafiq age hi se muqarrar kiya tha, ham par zahir kiya. Ham us ki qaza ke tnuwafiq, jo apne matlab ki maslahat ke mutabiq sab kuchh karta hai, muqarrar kie gae." Masih ne bhi yihi bateu (•2) U 350 Vahowah siU KE kahin, jaisa Mati 1 1 : 25, 26 men hai, " Ai Bap, asman aur zamin ke Malik, main tera shukr karta hun, ki tu ne in baton ko alimon aur fazilon se chhipaya, aur larkon par khola. Han, Ai Bap, aisa hone men teri razamandi thi." In baton se malum liota hai, ki Khuda apni hi marzi se apni mihrbani ham par ashkara karta hai. Yihi bat phir Rum 9 : 11 — 16 men milti hai, '* Hanoz larke paida na hue the, aur na nek o bad ke fail the, us se kaha ga} a, ki bara chhote ki itaat karega : Taki zahir howe, ki Khuda ka irada, jo us ke man ke muwafiq hai, kamon par mauqiif nahin, balki us ki zat par, jo talab karnewala hai, mauquf hai. Main us par jis par miharban hun, miharban hounga, aur main jis par rahim hiin, rahm karunga. Pas yih na mm-id ke iiade par, na dawiuda ki dau par, balki l^huda i rahim ke rahra par mauquf hai." In maqamon se saf zahir hai, ki Khuda ne apne makhluqon men se aksaron ko jo barguzida kiya, so na is sabab se ki un men us ne kisi tarah ki khiib) dekhi, par is live ki us ki nek marzi men aisihi pasand aya. PANCHWAN BAB. Paidaish ke bayan men. Khuda ke Kalaui se malum hota hai, ki yih khilqat nest se< chha din ke arse men wujud men ai. Aur kisi kitab men dunya ki paidaish, aur insan ki asl ki babat, aisa bayan nahin milta, jis se kuchh dil-jamai hasil ho. Pak Navvishte hamen is bat se rauttala nahin karte, ki asman aur zamin ki mahiyat kab paida hui, par in se ham itna sikhte bain, ki is khilqat ki ibtida hai, aur ki Khuda us I- a khaliq hai. Jab waqt an pahuncha ki admf is zamin par paida howe, is bedaul aur darham barham jamao ne* jo tariki men poshida thi, ek nai surat pakarna shuru kiya. Yih sira kam ek lahze men waqU men uahfn aya, par Khuda ne silsile dar silsile, chha din ke arse men, is sab ko banaya. Pahle din, roshni paida hui ; Khuda ne kaha, ** Ki nur howe, aur nur hda." Dusre din Khuda ne faza, ya IvAWd, jis se zamin ghiri hui hai, banaya, jis ne un panion ko jo samundar men bain, un panion so jo hawH men nazar nahin ate, ya badulon men rahte bail), judi KHU1> V KA liis. 351 kiya. Ti'sre din pini us jagah jama hde, jo ua ke liye taiyar ki gal tlr', aiir zarafn i khuslik se alag ho gae : yuu klmshki nazar ai. Usi din bin zarafn par bar tarab ki sabzi, aur darakht ugae gae, aur unben taqat bbi mill ki apne jins ko barbawen. Cbau- tbe din anwar i samawi bane, ya to us din zamin par cbamakne lage ; Aftab bana ki din par sardAri kare, aur Mabtab ki rat par ; aur sitare blii bane. Pmcbwen din bawa aur paui jiti janon se, jo apni apni balat men rabne ke qabil banae gae the, bhar die gae. Cbbathwen din zamin jandaron aur bar tarab ke vengne- walon se mamdr hui. Is sab ke piclihe jab paidaisb ka pichbla kam piira bone par tbi, asman par goya masbibat boti hai, yane insin ke mabaware men, Tasb's ke tinoy aqniira goya salah karte bain. " Aur Khuda ne kaha, ki Ham [asli zaban men yib lafz s'ga i jama men aya hai, yane. Ham sab] Admi ko apni surat par aur apni raanind banawen, ki we saraundar ki macbhb'on par, aur asman ke parindon par, aur cbarpaeon par, aur tamam zamin par, aur sab kire makoron par, jo zamfn par rengte hain, sardarC karen," Paid. I : 26. Cbiinki Khuda Rub, aur aza i jismani se kbali bal, us ki surat aur shabahat us ki ruhani aur pakiza kbassiyat se nisbat rakhti bai. Admi gairfani aur fahmida banaya gaya, yun wuh apne Kbabq se mushababat pata bai ; par bam bari qawi dab'l se is shabahat ko, Khuda ki ruhani o pak sdi-at se nisbat de sakte hain. Pulus hawari nau^adagi ke ba) an men kahta hai, ki Khuda ki sdrat " sadaqat aur sachcbi pakizagi" men bai, Afs. 4 : 24. Aur phir kahta hai ki us ki sdrat •' irfan," men tbi : " Aur turn ne nai insaniyat ko, jo irfan men apne Paidakarnevvale ki sdrat men Bai bani, pabina bai." Ab is liye ki Khuda ko pasand aya, ki admi akcla na rahe, us ne apni bari mihrbani se us ke liye ek laiq sathi banaya, ek aurat usi mard ki pasli se, taki us ki madadgar, aur sare zindon ki ma howe. Admi ka nam Adam rakha gaya, jis ke mane " lal," yane ,lal mitti hain aur aurat ka nam Hawa, yane " zinda" hda. JKhuda ne apne sare makhldqat ko babut aehchha banaya tha. Us ke hath se kuchh nakarail na nikla. Sach hai sari khilqat ek 365 YAHOVVAM SIM KE muwafiq naliiii bani, bazon ki banawat auron se ziyadatar kamil maliim lioti hai ; taubhi liar ek chiz apue apne jins raeii kamil Jiai. Haqiqat men is khilqat par gaur karne se ham dekhte hain, ki sari chizen batadrij ek dusre se aulatar, aur ziyada kamil ma- lum bote hain. Han, zi ruh makhliiqat men bhi isi tarah ka silsila daryaft ho sakta hai, sab men aisa ek tasalsul laga hua hai, k^ khwab na khwah ek ek chiz har dusri se kamiltar malum hoti hai. Par Khuda ne sab chi'zon ko un ki kbass khass jagah par rakha, aur un ki halat ke muwafiq unhen qaniin bakhsha, aur yun har ek ko apni apni jagah par kamil banaya hai. Khilqat ki paidaish ka mufassil bayan is kitab ke pahle hisse men, yane, Pai- daish ka pahla aur dusra bab dekho. CHHATHWAN BAB. FIRISaTON KE BAYAN MEN. Agarchi aql yih bat nahin sikhlati, ki is khilqat men koi aisi hastian bhi hain, jo insin se buzurgtar hain, par koi bat aisi bhi nahin hai, ki is talim ke khilaf pare. Is zamin par kitni chizen hain jo insan se kamtar hain, to kya ajab hai, ki aisi hastian bhi hon jo un par bala hain ? Khuda ek khahs Ruh, aur bejuz hai, •to kya ho nahin sakta, ki wuh aise makhluq bhi wujud men la we, jin ki asl ruhani hai ? Aql ke nazdik yih muwafiq hai. I^afz firishte ki mani firistada ya qasid hai. Admion ke haqq men bhi yih bat mustamil hai, chunanchi wuh bhi qasid kahlate hain. Yih lafz Khuda ke Bete ke haqq men bhi kahi gai hai^ wuh firishta, jo Abirahara ko nazar aya, aur saf saf Yahowah kah- liya hai. Phir, wuh jo Musa ko nazar aya, aur jalti hui jhari se us se hamkalam ho bola, ki main Abiraham aur Ishaq aur Yaqiib ka Khuda hun ; yahan wuh phir firishta kahlaya hai. Yahi firish- ta hai, jo Israelion ko bayaban men se, ag ke khambhe, aur abr i panah-bakhsh se le gaya, aur barha khaimagah men, un par jalal men zahir hua. Yahi firishta tha, jo Yahowah kahlaya, aur jise Malakhi nabi qasid, ya ahd ka firishta kahta hai. khudA ka Dis. 353 Agarchi ham nahin kah sakte ki firishte kab paida hue, taubhi itna to zahir hai, ki wuh bhi makhldq hain. Firishte jawab-dih, aur mahkdm i shara i akhlaqi bain ; nahin, to wuh pakfza nahin ho sakte, aur na gunah kar sakte, jaisa ua men se aksaron ne kiya hai. Bilashubha wuh apne paida hone ke bad, admion ke muwafiq, azrnaish ki lialat men rakhe gae. Jitne makhldq ki shara i akhlaqi ke paband paida hue, wuh asl se azraaish ki halat men rahte hain ; vane, shara chahti hai, ki wuh us kf farraanbardari karen ; aur uu ki farmanbardari ya na- farmanbardari ke mutabiq jaza ka ya to wada deti, ya saza ki dhamki sunati hai. Sare makhldq badalne ke laiq hain, is liye saia bashar kaisa hi afzal kydn na ho, jab akela chhora gaya, nuimkin hai ki gunah men par jawe. Agar Khuda apni raihr- bani aur tawajjuh se is azmaish ke diuon ko taklifif na karta, to wuh abad tak qaim rahte ; par Khuda ne apni mihrbani se yih pasand kiya, ki is azmaish ke waqt ki hadd bandhe, jis ke bad jo sabit qadara rahe, aur jinhon ne sadaqat ko qaiin rakha, aisi pa- kizagi aur khushi ki halat men pahunchae jate hain, jo kabhi nahin badalta. Wuh firishte jo apni pahli halat men qaim rahe, aur us azraaish men na phanse, jis ke sabab se un ke aksar sathi bahkae jakar nafarmanbardar hue, na sirf " pak firishte," par, " barguzida firishie" bhi kahlate hain. Yih bhi nahin malum hai, ki kis qadr firishte bargashta hue. Par itna raaldm hai, ki yih achchhe firishte shumar men bahut hain. Masih ne kaha, ki main Bap se dua mang sakta hdn, aur wuh barah faujon se ziya- da firishte bhej sakta hai. Masih ki paidaish ke waqt, garariyou ke sath asmani lashkar kf bari bhir thi. Aur Daniel aur Musha- hadat ki kitab men un ka hazaron aur lakhon ka shumar hai. Ibranion ke 12 bab men, hawari "lakhon firishton" ka zikr karta hai. Yih firishte admion se ziyadatar danish aur falim rakhte hain, aur hamesha Khuda ka jalal, jo paidaish aur makhlasi ke kamon men saf saf zahir hain, socha karte hain. Patras kahta hai, " ye ehizen firishte dekhne ki khwahish rakhte hain." Aur phir Miishahadat men likha hai, ki wuh Khuda Taala ke takht ko ( 2 ; D d 364 VAHOWAH SIM ICK ghere rahte, aur US takht-nishin aur Bare ke haqq men kahte hain. ki barakat aur i2zat aur jalal aur zor hamesha us ke live hai. Pak Nawishtou se malum hota hai, ki firishte Khuda ke far- zandou ke muhafiz hain. " Yahowah ka firishta un ke ird gird hai, jo us se darte hain. aur unhen chhurata hai," Zab. 34 : 7- *' Wuh tere liye apne firishton ko hukra karega, ki teri sari rahon men teri hifazat karen. We tujhe apne hathon par utha lenge, ta na ho ki tere paon ko patthar par thes lage," Zab. 91 : 11, 12. Masih kf us bat se jo Mati 18 : 10 men ai hai, ki, " Khabardar ki turn in chhoton men se ek ko haqir na jano ; kyunki main turn se kahta bun, ki asraan men un ke firishte sada mere Asmaui Bap ke chihre ko dekhte hain," yih ishara milta hai, ki, alag alag jfirishte mutafarriq ashkhas ki khidraat ke liye muaiyan hain. Hamen malum nahin, ki har ek muqaddason ke sath ek ek firishte hain ya nahin, par itna ham par roshan hai, ki wuh muqaddason Vx khidraat karte hain, jaisa Ibr. I : 14 men aya hai, " Kya we sab khidmatguzar ruhen nahin, jo najat ke warison ki khidmat ke liye bheji gai hain?" Is ke shamil hai yih bhi zahir hai, ki in firishton men bhi darje hain, par nahin kah sakte ki un men kahan tak farq hai, Wuh Pak Kitabon men in naraon se mashhur hain, " sarir, khawindian, hukiimaten, aur mukhtarian." Is se itna malum hota hai, ki wuh bara martaba rakhte hain ; par wuh kitna hi sarfaraz kyu^ na hen, Khuda ka Beta un ka Khaliq hai. Bad firishtojj ke bayan mejj. Purine aur Nae donon Ahd Namon men ek bad hasti ka wujdd paya jata hai, jo Shaitau aur IMukhalif aur Baalzabub, aur aise ai- 86 namon se mardf hai. Yih Shaitan sari bad ruhon se afzal hai. Qarib ul qiyis yih hai, ki Shaitan apni begunah halat men, ek bara firishta, ya samawi kisi bare lashkar ka shah tha; aur ki usi ke sabab se, us ke mahkum, bahkae jake nafarmabardar hue, aur ydn sab ke sab ek hi kliata men mubtila hue. Slmitan ab tak '•' dewon ka shah," — " is dunya ka mabud," "wuh rdh jo nafar- manbardiiron ke dilon men tasir karti hai," aur " wuh dushman jo chiro taraf dhundhti phirta hai, ki kise kha jawe," kahlata hai. KHUDA K.k DfN. 3fi5 Jahannam ki babat likha hai, ki wuh " Shaitan aur us ke firishtog ke liye" taiyar kiya gaya hai. Ilalanki bad rulien beshumar hain, pas yih natija nikal sakta hai, ki wuh sab is shah i tariki ke tabi- dar hain; khwah khuslii khwah nakhushi se hon, yih ham nahin jante. Is se malum hoga, ki Shaitan kis tarah itne bahut se ad- mion ko, ek hi sath imtihan men dal sakta hai. Jab ki hazaron us ke hami-ah hain, to kuehh mushkil uahin, ki aisa hi ho. Phir, Huh, roshni se bhi ziyadatar tezrawi ke sath, ek jagah se diisri ko sair kar chukti hai, pas ek bat ki bat men wuh charo taraf sair kar sakti hai. Pak Nawishton se ham sikhte haiij, ki hamare auwal walidain Shaitan hi se, jo samp ki surat men tha, wargalae gae, aur wuh lanat jo samp ko di gai, us hi se nisbat rakhti hai. Mushahadat men wuh *' Shaitan purana samp" kahlata hai : aur Masih ne far- maya hai, ki "wuh ibtida se khiini," aur "jhutha, aur jhuthon ka bap" hai, aur yih nam use isi waste die gae, ki us ne jhuth kahke, " ki tu na maregi," aurat ko bahkaya, aur ydn hamare auwal wahdain aur un ki nasi ko maut ke panje men asfr karwava. Aiyub ki kitab ke mutalaa karne se saf malum hota hai, ki wuh Khuda ke logon se kaisa bugz rakiita, aur ki kis tarah wuh un- hen nuqsan pahunchata bai. Jis waqt Masih aya, us waqt Shaitan khub chhiita phirta tha; kyunki "Khuda ka Beta itne hi liye zahir hua, ki Shaitan ke amalon ko nest kare," isi liye tariki ki ikhtiyarion ko ijazat mill', ki apni chaturai aur adawat ko kliub kam men la wen, aisa ki un- hon ne kabhi is qadr taqat na pai thi. Is sabab se ki Masih us najat ko puri karne aya, jise pahle Adam ne kho diya tha, pas munasib tha ki wuh aisi halat men awe, ki use us dushman ke muqabala karne ka ziyada mauqa mile, jis ne hamare walidain i auwal ko maglub kiya tha. Cliunanchi Shaitan ne Masih par hamla kiya, ki use apne dam men phansawe, jab ki wuh baptisma pakar bahar aya, aur isi garaz se bayaban men Riih kl hidayat se pahunchaya gaya. Par us ki yih fitrat kam na ai ; aur jab hamara Iwazi salib par mara gaya, us waqt aurat ki nasi ne samp ke sir ko bilkuU kuchal dala. jab ki wuh siwa us ki eri ke zakhm palmncj«- 356 yahow.Ih SIM ke ne ke aur kuchh bbi na kar saka. Isi fath ke kliiyal se Masih ne kaha, " Main ne Shaitan ko asman se bijli kf manind girte de- kha." Aur phir, ki " Ab is dunya ke sardar ka insaf ho chuka/' Jab Masih is dun} a men tha, us waqt bahut se log aise the jinhen bhdton ya dewon ne giriftar kar hya tha. Yih napak ni- hen garib musibatzadon ko az hadd taklif men dalti thfn, aur unhen bilkull apne mahkum aur ale bana liya tha, aur un ki zabanon se jo kuchb chahti bolwati thin. Masih ki qudrat bar bar, aur zafr-yafta 7,ahir hiif, jab ki us ne un napak nihon ko un shakhson men se, jin men wuh maskiin the, nikal bahar kiya. Kabhi kabhi bahut se aisi riihen ek hi shakhs men sama rahti thin. Chunanchi ek martaba jab aise ek pareshan-hal se us ka nam puchha gaya, kaha ki " Mera nam Lajaun, yane lashkar hai, kyunki ham bahut hain." Phir likha hai, ki Masih ne ek aurat men se sat riihon ko nikala, jo bad us ke us se az hadd ulfat rakhne lagi. Aur phir likha hai, ki ek dafa ek deo ek admi men se thori der tak nikal gaya, aur khushk jagahon men dram dhiindhta phira, aur aram na pake, kahue laga, " Main apne ghar men, jahau se main nikla, phir jaunga ; aur apne sath aur sat ruhon ko, jo us se ziyaJatar kharab thin lekar lauta, aur apna ghar apne liye taiyar, aur jhara bohara paya, aur we us men jakar rahe; aur us admi ki' pichhli halat age se badtar hui." Hamen yih na samajhni chahiye, ki is giriftari men kisi tarah ka aib ya nuqs hai, aur munasib nahin ki in napak riihon ki ba- ton aur filon ka iham un mardon aur zanon par lagawen ; par qarib ul qiyas yih hai, ki yih un ke gunahon ki saza thi, ya is sabab se, " ki Khuda ke kam im men zahir hon." Baze is bat })ar shakk lake kahte bain, ki yih sirf marz i lailaj the. Yih go- ya Masih ki baton ko jhuthlaua hai, kyunki us ne saf saf in ka zikr kiya hai. Masih ke aur un ke darmiyan guftagii hui, unhon ne use Khuda ka Beta kar m^na, aise mulk men bhi, jahan ki log us se bilkull nawaqif the, aur us ki minnaten kiyan ki un ki sarhadd se bahar nikal jawe. Phir Masih ko dekhte hi wuh chil- li utha, " Mujh se tujh se kya kara, Ai Isa, Khuda Taala ke Bete? Main tujhe Khuda ki qasm deta hun, ki tu mujhe na KHUDA KA DfN. 357 sata." Aur US ne us se puehh.i, " Tera nam kya hai?" Us ne jawab men kaha, " Mera nam Lajauu hai, kyuuki ham bahut hain. Aur us ne us ki bari minnat ki, ki unhen un ke mulk se bihar na nikale. Ab wahan pahar ke nazdi'k siiaron ka ek bara galla charta tha, un sari ruhon ue us ki minnat karke kaha, ki hamen suaron men bhej, ta ham un men paithen. Aur Isa ne unhen ijazat di, aur we napak ruhen nikalke suaron men ])aithin, aur wuh jhund bari tezi se daurke, karare se girkar samundar men halak hiii/' In baton se saf malum hota hai, ki yih haqi- qat men riihen thin. Ilamara kara yih nahin hai, ki daryift karen, ki buri ruhen kis qadr badan ko nuqsan pahunchati hain, par ziyada yih, ki wuh kis chaturai aur bugz ke sath admion ko azmaish men dalte hain, ki guuah karen. Jis tarah Shaitan ne Masih ko, waisahi us ne us ke shagirdon ko bhi azmaya. Us ne Yahudah ko Masih ki razamaudi se bilkull apne qabze men kar hya, aur us se aisa sakht gunah karwaya, jis ka sani kahin hai nahin. Us ne Patras ko bhi wargalaya, aur agarchi hamara Khudawand use munharif hone se baz narakhta, to us ki halat bhi Yahudah ki manind na- ummed hoti. Masih ne kaha, " Ai Shamaun, Shamaun, Shaitaa ne chaha ki tujhe gehun ki tarah phatke, par main ne tere hye dua mangi, ki tera imau na ghate." Jab Hananiya aur us ki joru Safira ne, Riih-ul-Quds se jhuth bolkar, apue ko ek gunah i kabir men mubtila kiya, Patras ne kaha, " Shaitan ne kydn tere dil ko bhara, ki Ruh-ul-Quds se jhuth bole ?'* Pulus ne Afsion ke khatt men batlaya hai, ki hamen tariki kf ikhtiyarion se bari sakht laraian larna hai. Wuh kahta hai, " Khuda ke sare hath- yar bandho, taki turn Iblis ki bandishon ke muqabil qaim rah sako. Kyiinki hamen jism aur khiin se kushti nahin, balki riya- saton se, aur qudraton se, aur dunya ki tariki ke shahanshahon se, aur sharir ruhanion se hai, jo baland makauon men hain," Afs. 6: 11, 12. Aur phir nasihat deta hai, ki " iman ki sipar lagao, jis se tum us khabis ke sare jalte tiron ko bujha sako," ayat 16. Pas is se saf malum hota hai, ki Masihi ruhani dush- man kl fauj se ghir^ rahte hain, jin ka peshrau Shaitan hai. Aur Sr.S YAIIOWAH SIM KE Pulds Karinti Tsaion se kahta hai, khabardar, " Ta na hovve, ki Sliaitan hamare mal se kuchh lene pawe ; kvuijki ham us ke matalib se nawaqif nahin," 2 Kar. 2 : 11. Patras hawari bhi ek dushman i nadida ke wujiid aur kina ka qail lioke, Masiliioij ko nasihat deta hai, " Hoshj ar aur bedar ho ; k} liuki tumhara raud- dai, vane Ibhs, babar i gurau ki manind dhundhta phirta hai, ki kis ko kha jawe," 1 Pat. 5 : 8. Pulus Afsion se kahta hai, " Shaitan ko jagah na do," yane apne tain us ke supurd na karo, us ka muqabala karo. Isi mazmun ke mutabiq Yaqiib bhi kahta hai, " Shaitan ka muqabala karo, aur wuh turn se diir bhagega." Haqiqat men jab ham mahim karte ham ki hamare riihani dush- man hamari rahon ko takte rahte, aur hamari halakat ke khvva- han hain, to dekhke khauf men ate hain, par jab malum karte hain, ki hamare najat ke Sardar men qudrat hai, ki hamare dush- man ko hamare paon tale latare, to yih khauf jata rahta hai. Us men na sirf taqat hai, par wuh use maftuh kar chuka, aur bilkuU apne qabze men kar liya hai, aur is ke sath apne logon ko wada bhi diya hai, ki wuh hadd se ziyada azmae na jaenge, aur ki is imtihan ke sath wuh bachao ki rah bhi nikalega. Jab ki sachche Masihion ka yih hai hai, to lataibon ki kya halat hogi ? Beshakk wuh jo aisi buri ruh ke qabze men hain, nihayat kambakht hain. Wuh sab se sakht zalim ke hath men bii khushi gulam ho rahe hain. SATWAN BAB. KhL'DA Kf PARWARDAGARf AUR INTIZAM KE BAYAN MEN. Khuda ki parwardagari se yih matlab hai, ki wuh kamal paki- zagi, hikmat aur qudrat se apni sari makhldqat ki, aur un ke sare kamon ki hifazat aur hukumat karta hai. Sari makbliiqat ka wujud ba zaruriyat un ke Khaliq ki marzi par mauquf hai. Agar wuh apni parwardagari ka hath khineh lewe, to wuh fauran m^- diim ho jaenge. Agar ham yih bat man lewen, ki Khuda ne is dunyi ko danish se banaya, to beshakk in kamon se, jo us ne KHUDi KA DtN, 369 apni qudrat se barpa kie, us ne kisi tarah ki guraz ko bhi socha hoga ; par yaqiii hai, ki wuh raakhliiciat ko is tarah se iutizam bakhshne, aur uu par liukiiiuat karue ki taqat raklita hai, ki wuhi maqsud i taqarruri wuqu men avven. Chiinki wuh danish aur qudrat men kamil hai, us men yih vvasf hai, ki saie hadison, aur raakhluqat ki chal ka aisa bandobast kare, ki wuhi natije dastyib hon, jo us ne ibtida se ap thahra rakha hai. Agar khiyal kareij ki us ka irada pura uahin hua, aur ki khilqat ab us halat men nahin hai, jis men us ke Khaliq ne use pahle arista kiya tha„ to is se bahut se beuiauqa aatije niklenge. Aise tasauwar se Kliah<| ki danish aur qudrat men farq la'.im ata hai, aur koi shakhs use dunya ka hakim samajhke, us par bharosa nahin rakh sakta; is liye ki agar ek halat men us ki tadbiron men iztirabi aur naum- raedi hasil ho, to kya thikana hai, ki shayad bar bar aisahi hua karega, yahan tak ki sab chizen beintizami men pai- jaen^-i, aur yiin us ka irada abad tak pura na hoga ? Bazon ne yih bat kaha hai, ki Khuda ki tadbiron men farq par gaya, is sabab se, ki we dekhte hain ki gunah dunya men phail gaya, aur ki gunahgar azadi se apue kara karte hain. Unhon ne yih bat farzi tliahrai hai, ki Khuda na sirf gunah ka bani hi nahin hai, par ki us ki ]i4ki'zagi ki sban ke khilaf hai, ki gunah ke wujud ki babat kisi tarah ki tadbir kar sake. Agarchi aise logon ka yih khiyal, ki gunah Khuda ke irade ke khilaf dunya men jari hua, achchha hai, par yih rae Khuda ki pakizagi se muwafaqat nahin rakhti. Is garaz men yih nuqs hai, ki is se hamen yih yaqin karna parega, ki na sirf us ne yihi irada nahi'n kiya, ki badi ko wujiid men lawe, par ki wuh us se |>eshtar se waqif na tha ; kyunki agar wuh age se jauta, to use rok bhi sakta ; h'in.. agarchi koi aur tadbir is ke dafa karne ki na nikal sakti, to kuchh mushkil na tha, ki wuh aisi shai ko wujud men na lati, jo us ki tadbiren shikast kame ke khatre men the ; ya aise makhluq wujud men lata, jo wuh jan- ta tha ki hukm uddli na karenge. Hamen yih yaqrn karna lazim hai, ki Khuda ke sare irade pure honge, aur un men se ek bhi 7,ai na jaega, is sabab se na sirf wuh is bat se peshtar se waqif hi tha, par us ne yih bhi thana, ki apne raakhluqon ko un ki azA- 360 YAHOWAH SIM KK di par chhor dewe. Aur agarohi us ne unheij un ki axadagi par clihorkar iinhen gunah men parne diya, taubhi yih sabit nahin ho sakta, ki wuh khud gun4h ka bani hai, ya ki wuh use pasand hai. Gunah to wuh nafrati chiz hai, jis se Khuda hamesha ghin rakhta hai. Par us ne insan ko gunah men parne diya, yane, wuh un ke kamon men khalal-andaz na hiia, aur unhen azad chhor diva, ki wuh apni marzi ke muwafiq jaisa chahen waisa kareii, kyunki wuh janta tha ki gunah aur taklif ke wasile se us ki rahraat aur adalat ziyada saf zahir hongi. Khuda ne gunah ko dunya men dakhl pane diya, taki wuh apna jalal sare bashar par ziyada safai se roshan kare ; yihi us ke kamon aur intizam ki garaz i auwal hai. Khuda ki parwardagari ko gunah ki nisbat yih ilaqa hai ; pahle, ki wuh admion ko un ki azadi par chhorke unhen gunah karne deta hai ; aur dusre, ki wuh aisa intizam aur bandobast karta hai, ki un ki chal aur un ke fil aise muwafiq hon, jis se us ke danishmandana irade pure hon ; aur jab un ki mailan is ke khilaf hai, to wuh unhen rokta hai, jaisa Zab. 7^ '• U, men hkha hai, ki " Yaqinan admi ka gazab teri sitaish karega, aur tu baqi ke qahr ko rok lega." Pak Nawishton se ham malum karte liain, ki Khuda ki parwardagari insan ke bure filon se bhi nisbat rakhti hai, par aisi nisbat nahfn, ki wuh us ka bani howe, ya us kam se khush ho ; par yih, ki wuh use hone deta, aur use mahkdui -karke aisa intizam bakhshta hai, ki akhir kar us hi ka jalal zahir howe» Jaisa Yusaf ke hai men ham dekhte hain, ki us ke bhai- oii ne to use gulami men becha, par Khuda ne un ki buri khwa- hishon ko aisa mahkiim kiya, ki wuhi shakhs jise unhon ne giila- mi men becha, us gharane ko maut ke panjon se chhurane ka bais thahraya gaya. Waisahi shariron ne kamal azadi ke sath apne ki'na ko jagah de, adawat se pur hokar jalal ke Khudawand ko masliib kiya, aur taubhi yih Khuda ke irada i rausammam aur peshbini ke sabab se hua. Isi tarah par gunah ki babat bhi yih bat sach hai; gunah khud us ko nafrati hai, aur taubhi wuh apni parwardagari se use hone deta, aur use aisa intizam bakhshta hai. ki us se achchhe natije nikale. Pas Khuda ki parwardagari ad- mioli ke gunahon ki nisbat nihayat pak zagi aur hikmat ke sath KHun.i KA nfN. 3GI hai, aur kisi tarah par insan ki a7H(li men khalal-rasan nahiij- ' Wuh sari chizcn a}nii 111 marzi ke uiashware ke mutabiq ' karta liai." •' Ky:i koi bala shalir j)ar howc, aur wuh Yahowali ki bhe- ji hui nahia hai ? Aimis 3 : 6. Khiula ki parwardagaii bare aur chhote donon hadison se nisbat rakhti hai. Aql aur wiihi doncn is talim se mutabiq hain. Agar Khiida dunya par hukiiimit kart;i hai, to beshakk bare aur chhote donon par us ka raadar hai, kyun- ki in donon men ek is tarah ka silsila laga hai, ki aksar bare bap; hadison ka wujud chhoton ki bina par mauqiif hai ; pas namum- kin hai, ki wuh ek hisse ka khiyal rakhe, aur dusre se dar ga2re. Aur agar aql ki awaz is bat par suni na jawe, taubhi Pak Nawish- te saf saf is mazmiin ki rasti par gavvahi dete hain. "Qura god men dala gaya, par us ka sara natija Yahowah se hai," Ams. 16 33. " Kya ek pai ko do gaure uahin bikte? Tadbhi «n men s»; ek, bemarzi tumhare Bap ki, zarain par nahin girta hai. Lekiii tumhare sir ke bal bhi gine gae hain," Matf 10 : 29, 30. Khu- da ki parwardagari ki talim nihayat hi tasalli-bakhsh hai. Agar koi aisi bat wuqu men a sakti hai, jo hukumat i llahi kf tadbirou se kharij hai, to hamen kabhi yaqin nahin ho sakta ki ham salini hainyanahfn. Hamari ummed ki yaqiai bunyad yih hai, ki Khuda sare kara apni hi marzi ke mash ware ke mutabiq karta hai. Jab musibat ki tariki aur abr chha jawe, aur jab mauj par mauj ham par charhke hamen nest karne chahte hain, to us waqt hamen yih tasalli milti hai, ki hamara Khuda girdbad ke upar bala, aur tiifan par bhi farmanrawa hai. Aur agarchi hani aksar yih kahen, ki Ye sari chizen hamire khilaf haiii ; par jab yih malum howe, ki ye sare hadise, har chand hamari nigah men musibat-amez malum howen, hamare Asmani Bap ki marzi ke mutabiq hain, to yih bhi kah sakte hain, jaisa Eli ne kaha, " Wuh Yahowah hai ; jo use bhala malum ho, so kare." Sach- che Masihi ke liye yih khiyal, ki sare hadise, Khudii ke intizam i parwardagari ke mahkiim hain, kaisa khushnuma hai ! Munasib hai, ki ham Khuda ki parwardagari ki kitab ka, jis ke auraq roz ba roz silsile dar silsile hamare liye khulte jate hain, bari hosh- yari se mutala karen, aur chahiye ki us ke ishare bari araanat- (•2) E 2,Q-2 YAHOWAH SIM KB (lari sc istimal men awen.. taki hamare faraiz ki rah men hamare hadi lion. ATHWAN BAB. InSAN Kf KALAT I AUWAL KA BAYAN. Chunki insan azad aur shara i akhlaqi ka paband tha, wiih na sirf is laiq banaya gaya, ki is shara ka mahkum rahe, par yih j>hara us ke us nisbat se, jo wuh apne Khaliq se rakhta tha, sadir liui. Us ke faraiz aur us ki khushi donon is bat par mauquf thin, ki wuh us hasti se, jo har ek ausaf rakhti hai, mahabbat 7,ahir kare Agarchi admi, is biis se, ki Khuda ki surat men kbalq kiya gaya tha, pakizagi men mukammal tha, taubhi wuh makhliiq tha, aur yiin tabdil pane ke khatre men tha ; kyunki betabdili Khuda hi ki zat i khass ko makhsus hai. Pas jitne makhluq javvabdih bain, asl se ek azmaish ki halat men hain, yaue, wuh ek shara ke muti^ hain, jis ki itaat karna un par farz hai ; lekin halanki wuh azad hain, kuchh taajjub nahin ki wuh us ki itaat se baz awen. Is men kuchh shakk nahin ki adrai ko puri taqat mili tlii, ki sare Ilahi wajibat se razi rahe. Shara ham se sirf yih chahti hai, ki apni taqaton aur apne muhabbat ko ama- natdari ke sath istimal men lawen. Is sari farraanbardari ka khulasa yih hai, ki ham Yahowah apne Khuda ko apne sare dil se pyar karen. Insan ke liye, jis ne ab tak fasad ka maza na chakha tha, yih bat manna na sirf asan hi tha, par us ki sab se bari khushi isi se wabasta thi. Aur agar Khuda apni bari mihr^ bani aur rahmat se admi ke sath ahd na bandhta, to us ki azma- ish ka waqt kabhi anjam tak na pahunchta. Yih ahd wuh san* jida bandobast hai, jis men Khuda ne thori si sharten muqarrar kin, ki usi ke wasile se admi hayat i abadi ka waris howe, aur har khatre se mahfuz rahke Khuda ki mihrbani hasil karen. Aur chunki Khuda ko pasand aya, ki insan ko ek hi Adam ke wasile se dunya men phailawe, waisahi us ki behadd danish mejj Yih bhi bhala malum hda, ki Adam ko us ki sari na«l ka sardar i KHUDA KA Df.V. 363 aqd i mansub thahrawe, ki agar wuh chand raiuldnt tak Khuda ke hukmon ki kamil farmaabardari kare, to apne aur apni sari nasi ke liye hayat i abadi ko hasil karega ; par ki agar ahd- shikni kare, to us kX gunah us ki sari nasi ko mansub ho. Is lihaz se ki is ahd ki farmanbardari aur nafarmani ziy.'ida safai se zahir hon, ek kliass darakht intikhab kar liya gaya, jis ka nam us ke matlab kc mutabiq yih hua, " nek o bad ki paiichan ka dar- akht." Agarchi is darakht ka phal khane men achehha, aur dekhne men khushnuma tha, taubhi hamare walidain i auwal ko us ke khane aur chhune ki mamanaat thi, aur yun wuh un ki farmanbardari aur nafarmanbardari ki azmaish ka thik nishan hua. Us bag men ek dusra ahd ka darakht bhi tha, jo "zindagi ka darakht" kahlata tha, jis ka phal bimari aur raaut ke dafa karne ke liye, kam men ata ; par guman galib hai, ki agar hamare walidain i auwal, farmanbardari men sabit qadam rahke, apni azmaish ke waqt ko piira karte, to yihi da- rakht un ke liye hayat i abadi ka muhr aur nishan hota. Admi jab zamin ki dhul se khalq hda, to us men ek aqli aur gairfani ruh dali gai, aur wuh ek khushnuma bag men rakha gaya, jis men har tarah ke darakht, jin ka phal qiiwat aur zindagi-bakhsh tha, maujud tha. Us bag ki ab o hawa aisi muatadil aur muwa- fiq thi, ki unhen kisf tarah ki poshish ki hajat na hui. Chunki wuh tajribe se khali tha, jo kuchh ilm ki us ki zindagi ki hifazat aur faraiz ke ikhraj ke liye munasib tha use mila, aur ma-siwu in ke unhen guftagu karne ki bari nimat mili, jis ke bagair na to ham apne khiyalon ko dusron par khol sakte, aur na ilm men kisi tarah se taraqqi ho sakti hai. Admi is khilqat ka sardar bhi banaya gaya -, kyunki Khuda ne apne is nau khalq makhluq se kaha, ki, " Samundar ki machhlion, aur hawa ke parandon, aur har ek jiti chiz par jo zarain par chalti phirti hai, sardari karo." Is tarah par bhi, admi apne Khahq kf surat par banayi gaya tha. Pas maidan ke har ek janwaron aur hawai parandon ka nam thahrana bhi usi par chhora gaya, isi liye wuh sab us ke age lae gae. " Aur jo kuchh Adam ne har ek jandar ka nam rakha, wuhi us ka nam hua." Pak Kitab ke mazmuu se aisi malum hota hai, ki Khuda ne apne makhluq ineau se, jab wuh b^g i 364 YAHOWAH SIM KE Adan men tha, kbwah apne pak firishton ki wisatat se, ya jaisa guman galib hai, apne Bete ke wasile se, jis ne peshdasti se insani sdrat ikhtiyar kiya tha, baten kin. Par jab Pak Nawishte kisi bat par saf saf gawahi nahin dete, aisi halat men khatnosb rah- na bari danishmandi zahir karua hai. Hamare auvval walidaiii ki asli balat kaisi achchhi thi ! Wuh pakiza aur khush the, aur siwa gunah ke aur kisi chiz se unhen kbauf na tha ; taubhi ao-ar iusani karazorion ka khiyal karen, to dekhenge ki un ki halat kai- se khatre se bbari hui thi, aur beshumar admion ka abadi faida liamire auwal walidain ki farmanbardari par mauquf tha. Par afsos ! ki jald yih sari khushi jatf rahi. Admi ki is asli halat par gaur karne se do baton ka khiyal lazim ata hai. 1. Khuda ki mihrbani par gaur karo. Insan kaisa hairat aur haibat-afza banaya gaya hai ! Khuda ne us ke jism ko tarkib de, aur us ke dil ko bhi fahm aur firasat se maraur kar, use darraka, aur xihn aur khi- 3 al ki taqat bakhshi ; ma-siwa is ke Khaliq ki mihrbani is bat men zabir hai, ki us ne insan ki ruh par apni akhlaqi sdrat munaq- qash kiya, aur sara ilm, jo us ke faraiz ke ikhraj aur khushi ke liusiil ke liye munasib tha, us par roshan kiya. Phir, yih mihr- bani us tadbir se ashkara hai, jo us ne un ke ihtiyaj rafa karne aur un ke khalis khwahishcn ki razjoi ke liye nikali. 2. Adam ki begunahi, aur is halat ka, jis men insan ab pare hde hain, xnuqabala karne se ham daryaft kar sakte hain, ki hamara nuqsan kis qadr bara hai. Ek lanat i pazhmurda zamfn par utri hai, ad- raf men zindagi, aur sihat ki kamaliyat na rahi, aur baqa bhi gaib ho gai. Par sab se ziyada sakht lanat us ki akhlaqi quwat- on par parf. Khuda kf surat jo insan ki khubsurati aur izzat thf, raaho ho gai. Fasad aur beintizarai barpa hui ; aur khushi ke i waz men wuh gunagun taklif aur ranj men mubtala hua. Afsos ! ki taj us ke sar par se gir para, aur bahut umda sona dhima par gayi ! NAWAN BAB. Khuda Kf SHARfAT. Us nisbat se, jo zi ruh makhluq apne Khaliq se rakhti hai, ka- KHUDA KA Dfx. 365 mil farmanbardari ka ek farz sadir hota hai. Is Khaliq ka haqq, haqq i kamiltarin hai. Aur chunki Khuda apni asl men behadd afzal aur jalil hai, pas agar wuh apne zi rdh makhluq se kimil mahabbat ka dawa kare, to kuchh aql ke khilaf nahin. Balki agar ham apne Khaliq aur Muhafiz ki bhalai aur mihrbani ke iwaz men, apni mahabbat aur shukrguzari se koi bihtar chiz de saken, to ham par farz hoga ki wuhi use^niyaz karen ; par azbaski ham is se bihtar hadya dene ke laiq nahin, wuh ham se yihi chah- ta hai. Par jab ham kamil farmanbardari ada kar chuke, to yih nasamjha chahiye, ki ham neapna qarz bhar diya ; yih bat muhal hai. Jab ham sab kuchh kar chuke, ham ne sirf apna farz ada kiya, aur taubhi Khuda ke samhne " nalaiq khadim" hain. In- san apni paidaish ke waqt sare ilm i zaruri se mamur tha, aur us ki khassiyat us ki shan'at ke, jo us ke lauh i dil par kunda thi, muwafiq thi. Par jab insan ne gunah kiya, Khuda ki akhlaqi siirat jati rahi ; taubhi us ke faraiz ka jlm, aur us ke ihsan ka kuchh kuchh khiyal rah gaya. Par yih bhi jahalat aur gaflat se jald aisa tarfk ho gaya, ki thori si bbari baton ko chhorkar koi is shariat ko, jo na sirf zahiri chal se nisbat rakhti, par dilon aur khiyalon tak pahunchti hai, apne faraiz ka qaniin nahin samajhta. Pas zardr hda, ki is akhlaqi qanun ka ek naya zuhur is tarah par kiya jawe, jo un logon ke, jin par yih zuhur hua, yane Israelion ke, muwafiq tha. Yih izhar Khuda ne khud Koh i Horeb se ga- raj aur bijlf, aur tariki aur tufan men, bare khaufnak jalali awaz se mushahida kiya : aur wuh das ahkam jin men is qanun i akh- laqi ka mufassal bayan milta hai, Khuda ki ungli se do lauh i sang par likhe gae, bad us ke ki us ne garajti hui awaz se koh i shulazan par se unhen yih sab baten kah sunai'n. Is shara i akhlaqi ka khulasa, banisbat insaniyat i manawi, do hukmon men mushtamal hai, jinhen hamare Munji ne wajib, aur akhlaqi faraiz ka ikhtisar thahraya hai. Pahla yih hai, " Sun, Ai Israel, Yaho- wah hamara Khuda ek Yahowah hai, aur tu Yahowah apne Khu- da ko apne sare dil, aur apni sari jan, aur apne sare zor se pyar kar. Aur dusra, jo is ke muwafiq hai, ki td apne parosi ko apnf manind pyar kar. Tauret aur Nabuwat ka yihi khulasa hai." Is ( 2 ) E e 366 VAHOWAH SIM KE shariat ki batini w4jibat bar zamane aur bar tarab ke admioh ke liye g-air-mafruq bain, par us^ke afal i zibiri insan ki balat ke mutabiq mutafarriq bain. Tis par bhi insan par bar bal men fiirz bai, ki Kbuda ki zabiri tazim aur ibadat karen, aur admion s8 rabmat aur munsifi se pesb awen. Sivra in ke babut se faraiz aise bain» jo kbud ek ek sbakbs bi se nisbat rakbti bain. Sab par yib bat farz bai, ki wajibi wasilon se apni jan o badan ki bih- tari dbundbenj aur un kamon se kanara karen jin se un ka nuq- sau bo. Cbunanebi is raazmun par bamen yib nasibat milti bai, ki " Apne tain nuqsan na pabuncba." Yib faraiz sab par wajib, aur nibayat hi zarur bai. Hamara ek bi Badsbab aur ek bi Ha- kim bai, pas us ki fai-raanbardari karni bam par ba bar bal farz iiai, aur is sabab se ki us ne ap bi farmaya bai, bamen cbabiye ki apne parosi fco pyar karen, aur apni bibtari dbdndben. Kbuda ki sbariat kamil bai. Wub Kbuda kf akblaqi sifaton ki naqsb kablati bai. Yib sbariat sire akblaqi martaba aur bu- zurgi ka sab se umda nisbau bai. Insan ki kamil kbusbi ki badd ])hi yibi bai. Y'lin bam dekbte bain, ki Kbuda ki sbariat ki ka-* mil farmanbardari cbabna, na sirf wajib bi bai, aur ki agar is men kamti paf jawe, to us ki pakfzagi ki badnami boti bai ; })ar us kf raibrbani is bat men bhi zabir bai, ki wub insan se usi qadr ma- habbat, aur farmanbardari ebahta bai, jo wub zabir karne ke laiq hai ; is liye ki yib wub balat bai, jis par us ki kbalis aur sanjida kbusbi mauquf bai. Par agar yib kbiyal karen, ki kisi qadr kam niababbat aur farmanbardari bam dikbla aur kar sakte bain, to use kahan qaim karna cbabiye? Yib to zabir bai, ki admi jis qadr karail mababbat, ya us mababbat se jo wub dikblane ke laiq bai, karatar bo, usi qadr wub akblaqi martabe aur buzurgi men bhi kamtar bota bai. Aur koi admi mababbat ka koi dusra aisa an- daz tbabra nabin sakta, jo usi taur se yaban tak na gbatta jawe, jab tak ki kucTib baqi na rabe. Khuda ki sbariat ^dil bhi hai, kyunki wuh apne makbluq se usi qadr faraiz cbabta bai, jitna ada karne kf us men taqat thi, jab ki wub apne Kbaliq ke hath se uikla. Beguuah makhluqon men KHUD.i KA Dfs. 367 yih masal thik papti liai, ki faraiz ka andaz isti^lad ke barabar hai. Chunaiichi Kliuda yih naliin chahta ki firishton ki si taqat 86 use pyar karen aur us ki farinanbardtiri kareii, par ki a}me hi sare dil, aur jaii aur zor se pyar karen. Albatta jab aduii ne ap- ne qusur se kamil farnianbardari ki istidad kho diy4, to yih ma- sal kyunkar us ke haqq men ^hik ho sakti hai ? Par is liye, ki 4dmi ki khata ke sabab se us ki taqat jati rahi, to is sabab se Khuda ki shariat ka dj^w4 kam na hoga. Dil ki kori, aur sakhti, aur khilaf marzi karna, jo gunah ka anjam hain, yih sab az khud gunah aluda hain, aur in se kisi tarah ka ijizr ho naln'n sakta. Haqfqat men yihi baten hamari kharabi ki jar aur kil hain, aur khass karke iuhin baton ke sabab se chahiye ki insan raulzira thahraya jawe. Gunah ki sakht adaten aur galtian, jo gunah ka natija hain, hamen mazdr nahin kar saktin; nahin, to kisi tarah ka nuqs kahin uikal hi nahin sakta. Kisi tarah ki akhlaqi tabdil Ruh ki mahiyat par tasir kar nahin sakti, us ki istidaden har halat men ek san rahti hain. Gunah kisi zati istidad ko nest nahin kar sakti. Admi apni zindagi ki har halat men fail i khud mukhtar rahta hai. Agar yih hai na beta, to wuh bukdmat i akhlaqi ke mahkiim na rah sakta. Pas shari^t ke wajibat pura karne ke liye admi men dili istidad maujud hain, jo us ke liye kafi hain, agar wuh ^hik tabi'at ki hidayat aur hukuraat men qa- naat karen. Agar ham in baton ko wajibi taur se samjhen, to wuh mushkii aur ghabrahat dafa ho jaega, jis men admi parke kahte hain, ki Khuda ham se wuh kam chahta hai, jis ke karne ki ham men taqat nahin. Siwa is faraiz ke, jo hamari akhlaqi nisbaton se sadir hoti hain, Khuda aur kamon ko bhi muqarrar kar sakta hai, jin men wuh apne makhluq ko ek kam karne ka hukm deta, aur ddsre se mana kar sakta hai ; taubhi jab in kam- on ka hukm aur us ki mam&naat ham ko mili, to chahiye ki yih kam hamare zamir par aise munqabiz howen, jaisa ki aksar baten jo aql hamen sikhlati hai, ham par asr karti hain, kyunki l^huda ki marzi hi shariat aur forz bhi hai. In donon darjon ke kamoij men yih farq hai, ki yih pichhla ham par is liye farz hai, kyunki yih Khuda ki zahir kf hui marzi hai, aur chuiiki wuh baten az 368 YAHOWAH SIM KE khud na pakiza na gunah aliida hain, pas Khuda unhen jab ch^- he va tabdll ya mansukh kar dale. Par akhlaqi faraiz har halat men hamesha gairmutabaddal hain ; un men farq par hi nahfn sakta. Yun ham dekhte hain ki akMaqi aur muqarrari ahkam men farq hai. Chahiye, ki Khuda is akhlaqi qandn ka manna ham par farz thahrawe ; nahin, to wuh adil ho nahin sakt4, par ahkam i muqarrari ka manna beshakk ham par wajib hai, jab ki hukm mila ; taubhi Shariat-dihinde ko ikhtiyar hai, ki unhen apni danish aur khushi ke mutabiq ya badal dale ya mansdkh kar de- we. Phir, yih bhi na samjha chahiye, ki in rasiimati y4 muqar- rari ahkam, aur akhlaqi se kuehh nisbat nahin, in ke zahiri filon men albatta farq hai ; par un ki garax aur natije men kisi tarah ka farq mutlaq nahin. Khuda ke ahkam jis kisi qism ke hon, cha- hiye ki mahabbat, aur us ka jalal zahir karne kf niyat se, mane jawen. Das ahkam us faraiz ka, jo insan ki rozmarra halaton se taalluq rakhti hai, mukhtasar tafsilwar bayan hai, aur us ki yih garaz nahin hai, ki har tarah ke khass khass faraiz ya har tarah ke khiyali gunah ka zikr kare. Aisi shariat jis men har chhoti se chhoti baton ka tazkira ho, is qadr mujallid ho jaegi, ki mahz befaida thahregi, aur is qadr baton ki ziyadati se hidayat ke iwaz men ghabrahat paida hogi. Par yih tadbir, jo Khuda ne pasand kiya, ziyadatar danishmandana hai ; yahan akhlaqi faraiz ka qanun saf saf marqiim hai, aur is qadr khass khass baten us men mun- daraj hain, jin se taqat milti hai, ki daryaft kar lewen, ki kaun kaun si baten ek ek qaniin men matliib aur mammin hain. Yih thore se qaide das ahkam ki sharh ke liye die gae hain. 1. Shara ruhani hai, aur na sirf jismani zahiri filon se nisbat rakhti, par khiyalon aur khwahishon, aur dili iradon tak pahunch- ti hai. Pulds Rum. 7:14 men shariat ke ruhani hone par ga- wihi deta hai, " Kyunki ham jante hain ki shara ruhani hai." Phir, Rum. 7 : 7 men likha hai, " Kyunki main gunah na janta agar shariat na kahti, ki Tu lalach mat kar." Aur yih bat is Shariat-dihinde ki khassiyat se bhi sabit ho sakti hai, kyunki wuh pakiza hai, aur us ka yih khass haqq hai, ki dil ko janche. Insan bhale aur bure kam ko fail ke maqsad aur irade se daryaft karte KIIUDA K.i lifN. 30'J haiij. Is dunya ke hakim sirffil i zahirf se bazpursi karte, lekin Khuda dill insaf karta hai. Is sabab se aksar aisa hota hai, ki jis bat ko admi bahut niuazzaz sainajhte, wuhi Khuda ki na2r men nafrati hai ; kyunki admi zahiri siirat jjar iiigah karta, par Khuda diloij ki dekhnevvala hai. Aur hamire Muuji ne, jab us ne shariat ki haqiqi khassiyat ka bayan kiya, is bat ko sabit kiya hai; us ne saf kaha ki kina khiin ke, aur shahwati nigah zina kc barabar hai. 2. Jahan ki kisi bat ki babat 84f hukm milta hai, us men us ki nafi bhi mushtamal saniajhna lazim hai ; waisahi jahan kisi kam ko mana kiya hai, wahan yih bat bhi saraajhna chahiye, ki is mamnu chiz men fulani bat matlub hai. Pak Kitabon ke ak- sar maqamon men bayan to kamtar hai, par matlab ziyada wasi hain. Par is qanun ke istimal men bari hoshyari aur takid zariir hai, ta na ho ki ham is shariat ko mom ki si surat samjhen, ki jidhar chahen jhuka len — ki us ko aisa bemani aur bilataaiyun thahra lewen, ki bar ek shakhs use apne matlab ke muwafiq sa- majh lewe. Hamen chahiye ki is Shariat dihinde ki raarzi ko bari hoshyari aur ihtiyat se daryaft karen, aur us ke upar ke mazmun ko khiib gaur karen, aur dekhen ki kis halat men ye Imkm die gae. Is bat men to kuchh shakk nahi'n, ki jab kisi achchhe kam karne ka hukm mila, to ham us liukm ko achehhi tarah se man nahin sakte, jab tak ki us burai se parhez na karen, ]0 us ke zidd men hai. Aur isi tarah se jab liamen kisi guuah ki mamanaat mili, to ham kis tarah farmanbardar ho sakte hain, agar us khubi ka pichha na karen, jo is ke baraks hai ? Bhala, jab hkha hai ki, " Tu khun mat kar," to us se yih saf isbara mil- ta hai, ki hamen sirf yahi nahin chahiye, ki apue parosi ko nuq- san pahunchane se kanara karen, par ki hatta-1-maqdur us ki bihtarf chahen. Aur chori karne ki mamanaat men yih ishara milta hai, ki ham apne ])arosi ke asbab aur amwal ki barhti chah- ne ki hatta-1-wusa khwahish rakhen. Phir, is hukm men, ki apne walidain ki izzat kar, yih bat mushtamal hai, ki ham na un kf beizzati karen, na un ka nuqsau chahen ; aur kaun hai jo is bat ko na manega ? 370 YAHOWAH SIM KE 3. Yih bill samajhna chahiye, ki ikhtisar ke live, samiiche ke iwaz men sirf ek hi liissa darj hai, ki yih sirf namuna hai, jin se malum howe ki fulana fulana faraiz aur fulina fulana guuah is qism men shamil hai ; aur gunah ki raamauaat men aisi" aisi ba- ten shamil hain, jo us se ragbat rakhti, ya dil ko us kam ki tavaf mail karti hain. Chunanchi jab kaha hai ki, '*' Tii zina na kar,' ' to us men laundebazi, narawa byah, haramkari, aur sare behiida fil, aur bemauqa khiyal o tasauvvar, aur khwahishen jo is kam ki taraf jhukati hain, yih sab ki sab is hukm men mana hain. 4. Hukm men wuh gunah, aur sara gunah jo us qism men mush- tamal ho, shamil hai. Chunanehi chori ke mana karne men lalach bhf, jo chori ka sabab hai, mana hai. Khiin ki mamanaat men, gusse ko dil men palna bhi mana hai. Chori men bar tarah ki dagabazi aur beinsafi bhi shamil hai. " Khuda ka nam befaida lene" ke gunah men, Khuda ki nisbat sari behudagoi, aur beizzati, jaisa us ke Kalam se thattha karna aur use halka samajhna, aur Khuda ki ibadat aur us ke ghar ke dastiiron ko liansi men urana bhf, mana hai. Phir, jab larkon ko hukm hai, ki apne walidain se fulana fulana nisbat rakhen, to mutabiq us ke un ke walidain par bhi farz hai, ki larkon se ham-nisbat ho- wen. Ek darje ke nisbati faraiz ka zikr isi waste hua hai, ki wuh aur nisbati faraiz ka namuna howen. Is liye panchwen hukm men, hakim aur raiyat, aqa aur khadim, pasban aur galla ya kalisya, aur zauj aur zauja, aur aur sari nisbaton ka shamil karna, narawa nahin. 5. Ahkam i isbati hamesha farzi hain, par har waqt un ka baja lana matlub nahin ; par ahkam i nafi na sirf hamesha farzi, par un i)ar araal karna bhi har waqt lazim hai. Yih qanuu agarchi sach hai, taubhi is se bahut thora faida hai, kyunki har t k fahmida shakhs par yih bat roshan hai. Chunanchi dUvS farz i daimi hai, taubhi har waqt us men mashgul rahna zarur nahin ; li'kin ahkam i naff, yane, Khuda ka nam befaida lene ki mama- naat ka khiyal, hamesha gaur talab hai. Is shara i akhlaqi ko safai se samajhne ke liye, us farmanbar- KHUDA KA dTn, 3/1 dar,' ki khassiyat par, jo shariat ham se cliahti liai, gaur farma- weijge. 1. Shariat samiichi insaniyat, yane, dil aur us ki istidad- on, aur us ke azaon se, mutaaUiq hai. :l. Wuh chauguni kama- liat ka dawa karti hai ; yaue, chahiye ki wuh dili ho ; ki wuh samuchi ho ; ki wuh na sirf dil se, ])ar sire dil sc ho ; aur ki wuh daimi ho. Ck Farmanbardari kf auwal, aur intiha, khahs niahabbat, aur beriya imau hai. Is \-Ah mahabbat men bar ck nek khwahisb, aur pak mansiiba aur irada sliamil haiji. Jab niahabbat is taralj par ho, to " shariat ki takmil" hai. "NVe do khass ahkam, jin men aur sab baten shamil hain, yihf liain, ki Khuda aur apne ])aiosi ko pyar karen. Is sabab se, ki sari shariat aur nabuwat ka yihi khulasa hai, to sare zardri faraiz jo us men shamil hain, yihi hain, ki ham Kliuda se pakiza mahabbat rakhen, aur ajjue sathi bhaion se wajibi taur se pesh awen, aur ajmi nisbat aur muuqa ke mutabiq un ki bhalai chahen, aur un se neki karen, '* kyunki mahabbat badgumani nahi'n kartij" 1 Kar. 13: 5. Das hukmon se daryaft hota hai ki Khuda ham se kya kyi ohahta hai^ aur kaun kaun si baten raana karta hai. 1 Pallia hukm rih hai : Mere huzur tere liye dusra Kliuda na howe. Pahle hukm men Khuda ham se yih chahta hai, ki ham us ko apna ^^huda, aur akela sachcha Khuda janen, aur iqrar karen ; aur use aisa samajhke us ki parastish aur us ka ijlal karen; us ki tazim aur takrira karen, us se mahabbat zahir karen ; us par bharosa rakhen ; us men shad aur khush, aur us ke liye sargarm howen ; us ki tarif aur shukrguzari karen, aur sari insaniyat se us ke farmanbardar aur mutia howen ; bar kamon men use khush karne ke liye hoshyari karen, aur un baton se gamzada howen, jin se wuh naraz hota hai ; aur ki us ke satb farotauf se chaleu. Aur pahle hukm ye baten mana karta hai ; yane, ki us se raunkir na howen, aur na ek se ziyada Khuda ki baudagi karen, na sach- che Khuda ke sath, na us ke iwaz men kisi diisre ki parastish 3/2 YAHOWAH SIM KE karen, aur na unhen Khnda, na apna Khuda qarar tlewen ; ki ham us ka haqq atla karne se gafil na howen, aur na un kinion ko tark karen ; ki us ki babat nalaiq aur shararat-amez khiyal na rakhen ; behuda, aur Khuda ke nafrat rakhnewale na banen ; ki apna dil aur khiyal Khuda se hatake, diisri chi'zon par azhathl na lagawen : aur na fasid, aur andhi, aur ahraaqana sargarmi dikhlawen ; na shirgarm howen, aur na Khuda ki baton men murda-dili zahir kareii; na Khuda se alag, aur na us se bargash- ta howen : aur na firishton, walioij, aur na kisi makhldq se dua mangen, na un ki parastish karen ; ki Shaitau se kuchh kisi tarah ka kam na rakhen, aur na us ki salah ke shinawa howen ; na admion ko apne iman aur zarair par mukhtari bakhshen ; aur Khuda aur us ke ahkam ko halka na samjhen, aur na us ki tahqfr kareii ; na us ki Ruh ka muqabala, aur na use azurda khatir karen. 2. Dusra hukm yih hai : Tii apne liye koi miirat, ya kisi chiz ki surat, jo upar asman par, ya niche za- min par, ya pani men zamin ke niche hai, mat bana : tii un ke age mat jhuk, aur na un ki ibadat kar ; kyunki main Yahowah tera Khuda ^aiyiir Khuda hun, aur bap dadon ki badkarian un ki aulad par, jo mujh se adawat rakhte hain, tisri aur chauthi pusht tak pahunchata hun; par hazaron par, jo mujhe piyar karte, aur mere hukmon ko hifz karte hain, mihrbani karta hun. Dusre hukra men Khuda ham se yih chalita hai, ki ham sari dini ibadat aur rasm ko, jo us ne apne Kalara men muqarrar ki)a hai, qabul karke raanen, aur us ki piiri aur kamil hifazat karen ; khass karke Masih ke nam par dija mangna aur us ki shukrguza- ri karna; Khuda ka Kalam parhna aur sunna, aur us ki basharat dena: kalisya ke ahdon men sharik bona; us ki hukuraat aur tarbiyat ko qabiil karna : roza rakhna, sari jhnthi ibadat ko na- pasand karca, us se nafrat rakhna, aur us ko rokaaj aur ki haif KlITDA K \ DfN. ^^73 t'k apne apne uhde ke mutabiq butparasti aur us ke sare nishan- f)n ko dur kare. Aur yih baton mana karti bai, ki bam siwa us ibadat ke, jo us ne apne Kalaui men muqarrar ki bai, kisi ddsre ka na khiyal karen, na us ki babat masbwarat karen, na us ki liukm dewen, na ap istimal men lawen, na us se kisf tarab se razi ya kbusb bon ; na Kbuda ki, na tinon Aqnum, na un men se ek ek ki alag alag, na khiyal men, na zahiran kisi makbldq ki surat aur sbabahat men, shakl banawen ; na un ki, na Kbuda ki us ke wasile parastish karen ; na jabalat-araez mansuba bandben, jin se Kbuda ki ibadat men fasad barpa howe ; na us men kucbh milawen, na kuclih nikalen ; aur n a us ki ibadat se gafil raben. Is takid ki wajh yih hai, ki wuh apni ibadat ke bye bari sargarmi rakbta hai ; aur sari jhiithi ibadat ka, jo ruhani zinakari kablatf hai, badla lega ; ki vvub in bukmon ke shikast karnewalon ko apne nafrat karnewale samajhta hai, aur kai pushton tak un par saza ki dhamki snnata bai ; par apne piyar karnewalon, aur apne Imkmon ke bifz karnewalon ko aziz rakbta, aur kai pushton tak nn par rahim hone ka wada deta hai. 3. Tisra hukm yih hai : Tu Yahowah apne Khuda ka nam befaida mat le ; kyunki jo us ka nam befaida leta hai, Yahowah use begunah na thaharawega. Tisre hukm men Kbuda liam se yih ohahta hai, ki us ke xiiim aur zat o sifat, aur bukmon, us ke Kalam, us ke ubiid, dija, qas- amon, us ke kamon, aur un sab baton ko, jin se wuh ap ko hara par zahir karta hai, taziraan aur adab ke sath istimal men lawen, khwah khiyal men ho, kb\>ah gaur karne, khwah parhne aur likhne men ; is pakiza iqrar aur jawabdih guftagu ke sath, taki us ka jalal, aur apni aur auroij ki bhalai zahir ho. Aur in baton ki mamanaat karta hai, yane, us ka nam us ki khwahish ke ^hi- W na lena, aur jabilat aur behikiagi, bdzzati, aur beadabi, aur batil I'man se us ki tabqir na karni; aur us ke nam aur zat o si- fat, aur us ke rasiimat aur kamon ka, shartirat ya aur kisi tarah se zikr na karna ; yane, kufr bakne, jbutbi qasam kbane, gnnaii- iluda lanat aur qasam se ; najaiz qasamon aur niyazon ka manna.. 3/4 YAHOWAH SIM KE aur wuh jo jaiz hain unhen tal dena, kurkurani aur jhagarna ; Khuda ke Kalam ko beja istjmal men Una, ya us par beadabi se thattha marna ; us ki babat befaida sawal karna, ya jhiithi talim qaim karna ; Khuda ki sachchai, us ke fazl aur tadbiron ki kisi tarah se badkhoi aur hiqarat, ya us ki mukhalafat karna, ya use dushnam dena; makr se ya narast basil se mazhab ko qabul kar- na, ya us se sharminda bona. Wajb is ki yib hai, is liye ki wub Khudawand aur hamara Khuda hai, chahiye ki ham us ka nam beadabi se na lewen, na us ki malamat karen ; khass karke is liye ki is hukm ke na mannevvale bari na honge, aur bar chand wuh admion ki nazr men beaib aur begunah dikhlai dewen, taubhi Khuda unhen apni sadiqana munsifi se bachne na dega. 4. Chautha hukm yih hai : Tu Sabt ka din pak rakhne ke liye, yad kar: chha din tak tu mihnat kar« ke apne sare kam kaj kar ; lekin satwan din Yahowah tere Khuda ka sabt hai j us men kuchh kam na kar, na tii, na tera beta, na teri beti, na tera gulam, na teri laundi, na ten mawashi, aur na musafir, jo tere phatakon ke andar ho : kyunki Yahowah ne chha din men asmiin aur zamin, darya aur sab kuchh, jo un inen hai, banaya, aur satwen din aram kiya : is liye Yahowah ne sabt ke din ko barakat diy aur use mu- qaddas thaharaya. Is hukm men Khuda yih chdhta hai, ki ham us din ko, jo us ne apne Kalam men muqarrar kiyd hai, khass karke sat din men se ek din ko, muqaddas janke hifz karen. Yih din ibtida i ^lani se Masih ke ji uthne tak hafte ka sitwan din tha ; bad us ke haf- te ka pahlA din muqarrar hiia, aur yih intiha i alam tak qaim ra- hega ; yihi Masihi Sabt, aur Injil men Khuddwand ki din kahla- t4 bai. Sabt ki hifazat yuij karni chahiye, ki ham us din pak atam kareij, na sitf un hi kamon se jo bar waqt pur gunah haiij, balki un sare dunyft**v'C sbuglon aur farhaton se, jo aur din rawa b-ORi €ur us taraara w*qt ko jamaat ke sath, ya gharane ki iba- KHUDA KA Df.N. 3^0 dat men katne se khushi hasil kareij, siwa uu kc ki 2ardrat aur rahmat ke kamon men kharcb ho. Aur is liye chabiye ki bam apne dilon ko taiyar karen, aur apne kam is peshbini aur hosbi- yari se tamam karen, taki us din ke kanion ke liye azad, aur laiq tbabren. Is bukni men yih baten mana bain, ki ham un faraiz ko, jo Khuda ham se chabta hai, tark na karen, aur na un se be- parwa ya gafil howen, aur na unben is tarah istimal men lawen, ki kuchb faida basil na bo, aur na un se tbak jawen ; aur na us din ki susti aur gunahaldda kam karne se, beizzati karen, aur na apne dunyavvi sbuglon aur farbaton ki babat bezaruri kam aur baten aur kbiyal karen. Wajh is ki yih bai, ki Khuda ue sat din men se cbha din hamare karobar ke bye bamen inayat kie, aur sirf ek hi apne waste makhsiis kiya : phir, us ne ap hi namdna dikblaya bai, aur us din ko barakat di, na sirf is tarah par ki use apni ibadat ke Uye muqaddas thaharawe, par ki agar ham use mu- qaddas janen, to wuh hamari barakat ka bais thahare. 5. Panchwan hukm yih hai : Tii apne ma bap ko izzat de; taki ten umr us zamm par, jo Yahowah tera ^huda tujhe deta bai, daraz bo. Is hukm men Khuda bam se yih chahta hai, ki ham na sirf apne ma bap ki izzat karen, par un ki bhi jo ijmr aur rutbe men bare bain ; khass karke un ki jinhen Khuda ne sahib i ikhtiyar kiya, khwab khaudan men bon, khvvah kalisya, kbwah awamun- nas men. Aur yih baten mana karta hai, ki ham bar ek ke rut- be aur nisbat ke muwafiq us ki izzat aur baqq se gafil na rahen, aur na kuchb un ke kbilaf karen. Wajh is ki yih bai, ki jo is hukm ki mubafazat karte bain, Khuda ne saf wada diya hai, ki wuh unben umr ki darazi aur iqbalmaudi se ser kaiega, jaban tak ki us ke jalal aur un ke faide ke liye bo. 6. Cbbatba hukm yih hai : Tu khun mat kar. Is men Khuda ham se yih chahta hai, ki ham apne aur ddsron ki jan bachane ke liye barf hoshyari aur wajibi koshish karen, aur aise sare khiyalon aur iradon ko tark karen ; apne gusse ko dabawen, aur aise sare sababon, azmaishon aur kamon se, jis se 3/5 YAHOWAH SIM KE kisi kf jan muft 7ava jawe, alag howeii. Aur apni aur auron ki jau lena mana karta hai ; siwa us ke ki adalat, aur haqqdar laraf, aur rardri hifazat men lazim ho ; aur ki jan bachane ke wajibi aur zarurf wasilon se na gafil hoij, na us se kanara karen ; ki gus- sa, aur nafrat, aur dah, aur badla lene ki khwahish na rakhen, na zulm, fasad, danga, aur mar pi't karen ; aur aise sare kamon se, jis se kisi ki jan halak ho, parbez karen. 7. Satwan hukm yih hai : Tii zina mat kar. Is hukm ke wajibat yih haip, ki ham apne badan aur jan, aur mahabbat, aur bat aur chal men pakiza banen ; ki apni nigah aur sare hawason ki khabardari karen, aur pak-daraan logon se ham- suhbat howen, aur napaki karne aur un azmaishon ka mauqa tal dewen aur tark karen. Aur zina, haramkari, aur apne kisi aqra- ba ke sath najis bona, laundebazi, aur behiida shahwaten manji hain ; shamil hai is ke sara napak tasauwar aur khiyal, irade, aur mahabbat, sari puchh aur fasid dosti, ya aisi baten sunna ; shah- wati nigah ; napak daman suhbat vvagaira bhi mana hai. 8. Athwan hukm yih hai : Tii chori mat kar. Is hukm men Khuda ham se yih chahta hai, ki ham admion ke darmiyan apne karobar aur ahd o paiman men sachehai, amanat- dari aur munsifi dikhlawen ; aur ki agar narawa taur se koi chiz "hasil karen, to us shakhs ko, jis se paya ho, pher den ; aur ki apni taqat, aur auron ki zariirat ke muwafiq azadi se len den karen, aur sare haqq aur munasib taur se apne parosi ke mal as- bab aur daulat ki hifazat aur taraqqi chahen, aur us ke sath apni bhi. Aur chori, dakaiti, rahzani, aur churai hui chiz ka lena ; dagabazi se len den karna, jhuthe taul aur nap rakhna, zamin ki hadd hatana ; beimani, zulm aur zabardasti karna, sud aur rish- wat lena ; aur apne parosi ki koi chiz narawa taur se lena, ya us ko us se mahrnm karna, aur yun ap ko daulatmand banana ; la- lach karna ; dusron ki iqbalmandi par rashk karna wagaira mana hai. 9. Nawan hukm yih hai : Tu apne parosi par jhuthi gawahi mat de. XHUDA KA Ois. ^Sfl Is men Kfauda ham se yih chahta hai, ki ham idmfon ke dar- miyan sachchai phailawen, aur use mahfdi rakhen ; aur apne pa , rosi ki aur apni nek nami chaheij ; sachchaf ki pushti karen ; aur dil o jan, aur azadi aur safai se, insaf aur adalat ke, aur sare mu- qaddamon men sirf sach hi bolen ; apne parosi ki izzat karen ; use piyar karen, us ki nek nami ki khwahish rakhen, aur us se khushi hasil karen, wa^aira. Aur in baton ki mamanaat milti hai ; yane, ki ham na sachchai, na apnf, na apne parosion ki nek nami ko nuqsan pabunchawen, khass karke insaf ki jagah men ; na jhuthi gawahi den, na dilawen ; aur na jan bujhke burai ki pushti karen, na sachchai ka muqabala karen na use dabawen ; na burai ko bhalai, na bhalaf ko burai kahen, na sharir ko sadiqon ke kam ke mutabiq, na sadiq ko shariron ka sa ajr den, na jalsazi karen, na khamosh hokar sachchai ko chhipawen, wagaira. 10. Daswan hukm yih hai: Tii apne parosi ke ghar ka lalach mat kar ; tu apne parosi ki jorii, aur us ke gulara, aur us ki laundi, aur us ke bail, aur us ke ga- dhe, aur kisi chiz ki, jo tere parosi ki hai, lalach mat i:ar. Daswen hukm men Khuda yih chahta hai, ki ham apni halat se puri qanaat kareii, aur apne parosi ki, aur us ke rail asbab ki puri khairkhwahi chahen. Aur apne hai se na-asiida bona, aur apne parosi ki bhalai par rashk khana aur gamgin bona, aur is .tarah ki sari harkaten aur kashishen mana karta hai. DASWAN BAB. InSAN Ki BARGASHTACf k1 BAyAn. Ham nahfn kah sakte, ki hamare auwal walidain kab tak begunah rahe, aur is ki babat atkal karna bhi befaida hai ; par guman galib hai, ki yih waqt bahut hi kotah tha. Khu- da k.i Dushman to maujdd tha. Ek Malayak i bargashta, jis ne apne sith ek dal bagi firishton ki khapf kiya tha, apne .maskan i samawi se ma is garoh ke randah gava, aur ek (2 ) F f 3/8 YAHOWAH 81M KE muddat tak us ne ijazat paf, ki khilqat ki sair kare. Shaitin ue, jo is guroh ka shah hai, insan ki khushi par rashk khakar, yih qasd kiya, ki use wargalake :^hd-shikanj karwae, aur use apni manind past aur zalil kare. Chuninchi wuh raauqa dhundhta tha, aur yih daryaft karke, ki aurat " zuruf i kainzor" hai, us ne irada kiya, ki pahle usi par hamla kare. Malum hota hai, ki wuh us darakht i maranu ka phal taafjub se dekh ruhi thi, jab us bare Dushman ne samp ki surat men ho, " aurat se kaha, kya sach hai ki Khuda ne kaha hai, ki turn bag ke bar ek darakht se na khana ? Aurat ne samp se kaha, Ham bag ke darakhton ka phal khate haiij : Magar us darakht ke phal ko, jo bag ke bicho bi'eh hai, Khuda ne kaha hai, ki turn us se na khana aur na chhuna, aisa na ho ki mar jao. Tab samp ne aurat se kaha, ki tum na maroge. Balki Khuda janta hai, ki jis din us se khaoge, tumbari ankheu khul jaengf, aur tum Khuda ki manind nek o bad k:e jannewale hoge. Aur jab aurat ne dekha, ki wuh darakht khane meij achchha, aur dekhne men khush- numa aur aql bakhshne men khdb hai: to u-s ke phal men se liya aur kha^a, aur apne khasam ko bhi diva, aur us ne khaya," Paid. 3 : 1 — fi. Khuda ka hukm i muqairari tut gaya, zindagi ka ahd shikast hua, aur wuh na sirf apne hi lipar, par aj-ni sari nasi par bhi maut ki lanat lava, llmi dalilon se yih bat hall karna mushkil hai, ki kyunkar ek kamil, pakiza makhliiq gimah aluda ho sakta hai, tau-bhi is ka samajhna kuchh mushTcil nahin. Insan is tarah par banaya gaya ha', ki kai ek batoii ka khiyal ek 111 sath kar sakta hai ; aur us ki tabiat men bahut si naf^ani khwahishen aur lazzaten maujtid bain. To kuchh taajjub nahin ki wuh chizen, jo in khwahishon k-e mutabiq bain, ek muddat tak dil par yahan tak tasir kareij, ki ali aur umda-khiyal un ke samh- ne dab jawen ; aur gaflat ke alam men yih mailan i kamtarin pak daman admion par bhi aisi galib i sakti bain, ki aise kam kareij, jin ka karna Khuda ne mana kiya hai ; khass karke jab ki jhuthai se wuh us kam ke khatre ka inkar karte, aur yih bharosa rakhte hain, ki is ka anjara nek hoga. Yih sahih nahin kah saktc, ki Adam ne bhi usi niyat se khaya ya nahin, jis se KHLDA KA DiS-. S79 Hawi ne khaya tha. Bahutere saniajlite hain, ki apni jora ki mahabbat ke bais se, us ne yih qasil kiya, ki U8 ke sath hftlak howe, naki us se ta abad jiida liowe. Khair, jo kuchh us ki g-araz rahi ho, itua to malum hai, ki us ne jun-biijhke azadi se Khuda ke hukm ko toi-a, aur yiin dunya ko tabali kiya. Is muhhk na- farmanbardaii ka nutija yih tha, ki un meii sazawan', sbarm aur khauf ke nae nae khiyal |)aida hue, jis ke bais se unhoij ne apne tain anjir ke patton se dharapa, aur bag ke gliane darakhtoij men •chhipaya, aur jab un ke Khahq ne yih bat i)uchha, unhon ne •apne taiu maziir rakhne ki khwahish zahir kiya, aur bar ek ek dusre par aib lagane lage. Wuh ab b% se kharij hue, aur cham- akti hiii karabim darwaze par rakhe gae, ki wuh us men dakhil na hon. Zamin us vvaqt se un ke sabab se lanati hiii, aur kante aur lintkatare ugane lagi, taki ydn admi apne muuh ke pasine se roti khawe. Maut ka hukm bhi sunaya gaya, *' lu khak hai, aur khak men phir jaega." Pliir, shayad koi puchhega, ki ig dhamki ka mazmiin, yane, " jis din tu us se khaega, td sach much mar jaega," kyuijkar puri hui', chuuki Adam nau sau baras se ziyada zamin par jita raha, ? " Khuda sachcha rahe, lekiu bar ek iusan jhutha." Yih dhamki usi (Un puri hone lagl, kyunki jyuu hi Ailain ne us mamnu darakht ka phal khaya, wuh fani ho gaya, maut ne apna kam karna shuru kiya. Phir, maut men, jis ki dhamki is saza men hai, bar tarah ki bad! shamil hai. Us ki khass garaz jismani maut na tiii ; lekin ruhani maut, jo Khuda ki niiharbani aur surat ko khona hai. Yih baten agar mudawa- mat basil karen, abadi maut ko paida karti bain. Jis din insan gunah men para usi din yih bat shurii hui. Agarchi bad bargash- tagi ke bhi insan ki jismanf aur ruhani donon istidaden qaim rahiij, taubhi us se sari akiilaqi khiibf, jo us ki khiibsurati aur shaukat thi, jati rahi. Wuh shariut se, aur gunahon o khataon men mar gaya ; aur pakiza hone ke iwaz men, bilkuU fasid ho gaya, yane, sari haqfqi pakizagi se mahrum ; lekin behadd shara- rat karue ke laiq hua. Adam ki nasi ne usi men gunah kiya, aur us ke sath us ki pahli khata meij mubtila hiie." In baton se sabit Imi, ki wuli .:380 YAHOWAH SIM KE sab fanl ho gae, aur un sari jismani buraion ke lahiq hue, jo Adam par pari thi. Wuh sab firdaus se raahram bain, aur un- hen jabran un ke munh ke pasine se zamin jotna parta hai, jo ab talak lanat ke tale ahen khinehti^ aur ana) aur mewa i faida- bakhsh ke iwaz men nabat i muzir ugati hai. Auraten bar kahin mutabiq us dhamki ke, ki Hawa ko di gai thi, eksau dard i zih men taklif-yafta hain. Ma-siwa is ke, admi is dunya men paki- zagi, yane, ash' sadaqat, se mahrutn ate hain, jis men Adam khalq bu4 tha. Asl se sab gazab ke farzand hain, sare admi larakpan hi se bahak jate hain. " Koi ek bhi neki karnewala nahin hai. Un ki ankhon ke samhne Khuda ka dar nahfn, aur salamati ki rah we nahin jante." Yih kharabi butparast awamunnas hi par maiiquf nahin, lekin Yahudion se bhf, jo ahdan Khuda ke log the, taalluq rakhti hai. *' Sab ne gunah kiya, aur Khuda ke jal- al ko na pahunche." Daiid farmata hai, ki yih kharabi usi najis chashme se hai, chunanchi likha hai : " Dekh, main ne burai men surat pakri, aur gunah ke sath meri ma ne mujhe pet men liya," Zabur, 15 : 5. Pak Kitab ke aksar maqamon se malum hota hai, ki maut Adam hi ke gunah ka natija hai. " Ki jaisa Adam ke sabab se sare marte hain, waisahi Masih ke sabab se sare jilae jaenge," I Kar. ^5: 22. "Jis tarah ki ^k insan ke sabab se gunah ne, aur gunah ke sabab se marg ne dunya men dakbl paya, to usi tarah maut ne sare admion par, is sabab se ki sab ne gunah kiya, tasallut paya," Rum. 6 : 12. " Ek insan ki nafarmanbardari se bahutere gunahgar hue," Rum. 5 : 19. Ek hi khata ke sabab maut ne ek hi ke wasile se tasallut paya," a. 17 — : aur a 16, *• Ek insan ke gunah se we bahutere mar gae." "Ek khata se sab admion par halakat ka hukm hua," a. 18, Hamare tajribe is ki sihhat par gawahi dete hain. Sare admi marte hain. Is sabab se ki yih bat Adam ke gunah se ham ko mahsub hai, sabit hai, ki maut un par bhi tasallut karti hai, " jinhon ne Adam ki nafarmanl ki manind gunah na kiya," Rdm. 5 : 14, yane, bachchon par, jinhon ne Khuda ki shariat ko ap haqiqatan udul nahin kiya. Hamen aise aise sawal karna lazim nahin, ki Khuda ne Adam ko us ki nasi ka sardar, aur us ki far- KHUDA KA DfN. 381 noaubardari par un ki najat muquf rakbne men wAjibi kiyii ya nahhj. Khuda ke sare kam wajib aur (Unishmaiulann haiy ; aur agarchi ham is bat ko samajh na saken, to hainarf jahalat aur kham khiyali sdbit hoti hai. Ba^on ne is rauqaddame ko hatane ka ydn kbiyal kiya hai ; kahte liain, ki Adam ka gunah us ki aulad ko malisiib nahin hai aur larke sirf us kharab tabiat ke liye saza pate hain, jo unboQ ne Adam se pai. Par yih fasid tabiat unhen kahan sc mill ? Kya yih us lanat ka khass hissa nahin hai ? Hamen na chahiye ki Qadir i Mutlaq ke intizam men hujjat lawen, aur na befaida pursish o istifham karen ; par is ke iwaz men apnf fasid tabiat par matam karen, aur bajidd hokar yih istifsar karen. ki Kaun si ilaj Khuda ne apne fazl se hamari bahali ke liye taiyar ki hai ? Is men to kuehh shakk baqi nabin, ki ham mufsid aur musibat- zada halat men hain, aur ki agar us se chhutkara na pawen, to abad tak zalil aur musibatzada rahenge. Par is se yih matlab nahin hai, ki admi hadd darje tak sharir hain ; na yih, ki sare admi eksan gunahgar hain ; par yih, ki admi asl se haqiqi jiaki- zagi se mahnira aur Khuda ke dushman hain, aur na us ki shari- at ke mahkum rahe hain, na rah sakte hain. Pas bilashubha m^lum hai, ki admi gunahgar, musibatzada, aur lachari ki halat men para hai. GYARAHWAN BAB. AhD I FAZL KB BAYAN MEJJ. 4hd X fazl, najat ki wuh tadbir hai, jo Khuda ne apne barguzidon ki najat ke liye Pak Nawishton men zahir ki hai. Insan ki bar- gashtag) koi aisi amr i nagahani na thi, jis se Khuda i hamadan mutaajjib hna ; na us se us irade men, jo us ne azal se bandha, kuehh khalal waqi ho sakta tha. " Khuda ko us ke sab kam agaz i afrinish se malum hain," Aamal, 15: 18. Agarchi Khuda gunah ka bani nahin, aur badi par hamesha karahiyat se nigah karta hai ; taubhi is sabab se ki us ne insan ko a2ad aur jauab- dih banaya, aur us ko taqat bhi bakhshi thi, ki wuh us shari^t 382 YAHOWAH SIM KE ka tabi rahe, use pasand aya ki use usi ki raarzi aur azadi par chhor dewe, aur ap un ki farmanbardari aur bargashtagi se kuchh kam na rakhe. Aur agarchi wuh janta tha, ki insan gunah aur tabahi men mubtala hoga, taubhi us ue yih irada kiya, ki use na roke ; kyunki wuh janta tha ki is taur se us ki sifaten, kbass karke us ki adalat aur rahmat ziyada safai se zahir hongi. Ahd i fazl ke wajibi samajhne ke liye nihayat munasib hai, ki is bat ko sach janen, ki ahd i amal ke vvasile jo ilzam admi par laga, so wajib tha, aur ki Hakim-ul-alam par farz na tha, ki bar- gashta insan ki bahali ke liye koi tadbir nikale ; kyunki agar munasib na hota ki insan us lanat ke tale rahe, jo wuh apne upar laya tha, to ahd ya shara, jis ke taht men wuh tha, sadiqana na hota; aur agar wajib na hota, ki insan usi tabah-halat men chho- ra jawe, to un ki najat men fazl nahin, par adalat nazar ati. Aksar muminfn is bat par muttafiq-ul-rae nahin, ki agar shariat apna pura kam karti, to insan kis tarah ki aur kis qadr saza ka mustaujib hota ; par albatta ek hi rae un ki saza ki tasdiq ke liye muwafiqon men ba kar a sakti hai. Khuda par farz na tha, ki Makhlasi-dihinda un ke liye muhaiya kare, par us ne apni niri fazl aur rahmat se aisa kiya. Khuda ki raahabbat i lasani aur la mudrik ne ahd i fazl ki bina dali. Insan ki najat muhaiya karne men, jis par shara aur insaf ki rii se maut ka hukm charh gay a tha, aisi aisi mushkilat dar pesh thin, ki un ka tai karna nihayat mushkil tha. Balki yih bhi kah sakte hain, ki agar Khuda mahfil i afwaj i samawi men yih bat pesh lata, ki kyunkar Khuda adil, aur gunahgar ko bhi rast thahra sakta hai ? to un ki aql bhi is ke hall men hairan hoti, aur kabhi aisi jawab na de sakte jis se taskin hasil ho. Is men to kuchh shakk hai nahin, ki Khuda apne makhluqon se adalat ke khilaf pesh nahin ane ka ; aur adalat bhi yihi chahti hai, ki gunahgar apni bad-fili ka mukafat pawe. Bhali, aisi halat men munatiqon ke liye kaun si ja i ummed hai ? Aur na sirf Khuda ki adalat hi us ki mukhala- fat men thi, par us ki sachchai bhi is ke barkhilaf thi. Khuda maut ki saza ki dharaki suna chuka tha, pas zarur tha ki wuh apui dhamki aur wadon men sadiq-ul-qaul rahe. Chunanchi is KHUDA KA Dfx. 383 ke mutabiq, Gintf 23 : 19 men aya hai : "Khuda insan nahfn, ki jhuth bole, na adarazad hai, ki pasheman howe." Lekin jo kam insan apni danish se na kar sakta tha, Khuda ne apni da- nish se kiya. Taslis ke raashware men yih tadbfr thaliar clmki till. Bap aur Bete ke darraiyan ek ahd ya iqrar ho ehuka tha. Bap ne, chiinki wuh Shariat-dihinda aur khilqat ka Hakim liai, Bete ko uhda i darmiydni par rauqarrar kiya, aur thori si sharton par, chune hue logon ko, jinhen us ne '*apni nek marzi ke muta- biq" intikhab kar liya tha, us ke supurd kiya. Bete ne khushi se is mushkil kara ko qabul kiya, aur shurut i muaiyana ba.ja lane par razf hua ; Rdh-ul-Quds ne bhi is jalali tadbir ke pura karne par kamar bandha. Par mashwarat aur tadbir karna hi kafi nahin ho sakta ; pas zarur hua, ki hamara Darmiyani insan ki najat ke live un ke iwaz men mahkdm howe aur dukh utha- we ; ehunanehi munasib tha, ki wuh zamin par utarke, aurat se paida ho, aur shara ka mahkum bane. Han, is qadr ])asti bhf bas na thi ; zarur tha, ki Khuda ka Beta dukh uthawe, aur makhluqon ke iwaz men mare. Aur taki insan ke gunah ki waji- bi saza kamil ho, haraare Munji ko mama hi zarur na tha, par use nihayat sakht aur ruswai maut sahna para. Wuh in sari ba- ton par razi hua, aur apne barguzidon ke zimn men us ne shart bandha, ki shariat aur adalat ke sare dawon ko razi kare. Agar koi yih sawal kare, ki is ahd ke subut ki kaun si dah'l rakhte ho, to us ka jawab haraare Munji ki baton men marqiim hai ; dekho Liika, 22 : 29, — " Jis tarah mere Bap ne mere waste hadshahat ahd se muqarrar ki hai, main turahare waste muqarrar karta hiin." Phir, " Chunanchi tu ne use sab bashar par ikhti- yar diya hai, taki wuh un sab ko, jinhen tu ne use bakhsha, hayat i abadi bakhshe," Yuh. 17 : 2. Phir, ayat 6, "Maiji ne tera nam un logon par, jinhen td ne dunya men se mujhe diya, zahir kiya hai: we tere the, aur td ne unhen mujh ko diya hai." "Main un ke liye sawal karta hdn, main dunya ke liye nahin, magar un ke liye, jinhen td ne mujh ko diya hai, sawal karta hdn," ayat 9, aur ayat 11. " Ai quddds Bap, apne lii nam se unhen, jinhen td ne mujhe bakhsha, mahfdz rakh." Phir, dekho Zabdr 89 : 3, Sf^t YAHOWAH SIM KE •' Main ue apne Barguzide se ek ahd kiya hai ; main ne apne Bande Daiid se qasm kf hai." Yih baten kalisya ne hainesha Masih, y^ne riihani Dadd se, nisbat di hai, jo Dadd ka Kbuda- wand, aur Dadd ka Beta tha. Par Khuda ne kydn is najat ko thore hi se barguzidon par raauqdf rakha ? Khuda ke fazl ki yih talim ibtida se thokar ka bajs rahi hai. Is bat men kuchh muzayaqa na tha, ki Khuda ne firishton ko chhor, admion ko najat ke liye intikhab kiya ; par, ki ek hi jamaat men se, kisi qadr admi, jo bittab^ aurou se bihtar na the, intikhab kie gae j aur aksar jo in barguzidon se badtar na the chhore gae, bahuton ke hye hamesha ^hokar ka mdjib hda hai j isi liye yih talim har chand safai se bayan ki jawe, taubhi aksaron ne ise qabdl nahin kiya ; aur barha un logon se adawat zahir ki hai, jo is ko mante aur sikhlate the ; jaisa Yahddion ne hamare Khudawand se kiya, jab us ne is bat ko tawarikh i quds se sabit kiya. Agarchi insani aql is bat se thokar khawe, to khawe, par is sabab se ki wuh Khuda ke Kalam men saf saf zahir hai, hamen use chhipana ya dabana na chahiye. Agar wajib tha ki Khuda sare admion ko un ke gunah men mar- ne dewe, to beshakk yih bhi wajib ho sakta hai, ki wuh ek hisse ko usi tabah-halat men chhore* Chdnki sare admf bittaba gazab ke farzand hain, ek hisse ki najat dusron ki halat par tasir nahin kar sakti, na un men kuchh tabaddul waqi bo sakta hai. Is sabab se ki muntaziman i mamalik ko il^htiyar hai, ki bazon ko shara ki saza se rihai dewen, is men koi sabab nahin railta, ki dusre, jo saza ke laiq hain, kydn saza na ]>awen. Is men ^buda ki adalat asani se razi ho sakti hai, par us ki adalat ko us ki mi- !irbani se milana bahut mushkil hai* Agar Khuda men taqat thi ki sab ko usi asani se bachavve, jaisa ki us ne ek hisse ko bachaya, to kydn us ne apni raiharbani ko zahir na kiya ? Jawab yih hai, ham nahin jante ki ^huda ki marzi is muqaddarae men kya hai. Chdnki wuh kull-raukhtar ^i, us ka haqq hai, ki apnoij ke sath, jo use bhala maldm ho, so kare. Wuh hamesha apni nek marzi, aur apni marzi ke mash.vare ke mutabiq logon ko bargu7.ida karta liai. Aur is ke liye wuh bahut si achchhi ach- KHUDA KA Dfx. 385 chhi wajahen blii rakhta hai ; par chunki us ne zahir nahfn kiya, ham men taqat nahin ki use dai-yaft karen. Khuda ne ahd i fazl ka irada bargashtagi ke bad hi zahir karna shuru kiya ; yih irada pahle us waqt zahir hiia, jab Khuda ne samp ko lanat deke, kaha, Aurat ki nasi samp ke sar ko kuch- legi, yane, purane samp ka, jo Iblis hai ;" aur qurbaui i khun- fishan ke muqarrar karne, aur unhen qabiil kame se bhi. Phir, us ne Ibrahim se ek khass ahd kiya, aur us ko bahut se wade die, aur us ki nasi par khass khass barkaten nazil km, aur asl i barguzida ko dunya se alag karke, un men apne ahd ka muhr rakha. Lekin jab Yaqiib ki nasi Misr men bahut barh gai, aur wuh nihayat pasti aur sakht gulami men pari, tab Khuda Musa ko Koh i Horeb par jalti jhari men nazar aya, aur use hukm diya, ki Mere logon ko chhura, aur mujizon ke vvasile se unhen Kanaan men pahuncha. Yih wada Khuda ne 400 baras is se peshtar Ibrahim ko diva tha. Jab ki wuh bayaban men Koh i Sina ke niche the, Khuda bare jah o jalal ke sath sare logon par 2ahir hua, aur apni Pak Shariat das ahkam men, garaj aur bijli ke darmiyan, turhi ki awaz ke sath, jab ki tamam ])aliar shuala- zau tha, nazil kiya. Shara i akhlaqi ka manna asl se insau par farz tha, par wuh yahan tak maho ho gayji tha, ki us ka do bara zuhur munasib hua, taki insan apne farz ka wajibi qjinun dekhke, apne gunahon se maqul hokar, us kafare ke lahii men, jo is kas- rat se qurbangah par babaya gaya tha, panah lene ko uskae jawen. Siwa is shara i akhlaqi ke, jise Khuda ne na sirf ba awaz hi mushahida kiya, par apni ungli se patthar ki do pation par munaqqash kiya tha, us ne bahut se rasmi am bhi muqarrar kie, aur uhda i kahanat ko qaim kar, Ilariin ke gharaue ko is kam ke liye mutabarrak kiya ; aur Miisa ko hukm kiya, ki us ki ibadat ke liye ek khaimagah banawe, muwafiq us namiine ke jo us ne use us pahar par dikhlaya tha, jab ki wuh ebalis din tak Khuda ke huziir, do martaba, faqakash hoke rah a tha. Yih sari rasiimat anewali achchhi chizon ka namuna thi. Is intizam ki qurbanfan alamaten, aur peshingoian, be-tagaiyur qaim rahin, jab tak ki In jil ke intizam i jalil ne riwaj na paya. Yih nau intizam Masih (2) G 386 YAHOWAH SIM KE ke ane par shum hu4, jo halanki is ahd i jadid ka Darmi3'ani tha, sari alamaton aur peshkhabrion ko pura kai'ke use tamami Tiar laya. Aur yih nau intizam, jis men ziyadatar safai, aur azadi pai jat) hai, aur aisi i-uhani ibadat sikhlati hai, ki kisi kliass jagah par mauqdf nabin, aur jis men dasturon aur rasmon ka bar nahin bai, Khudawand Isa iVIasih ke dusre ane tak qaim rabega. BARAHWAN BAB. MASfH KE MUJASSAM HONE KK BAYAN MEN. Paidaisb ke 4000 baras bad Masih ka ana is dunya men biia. Is arse se, bargasbta admion ki kbarabi saf malum ho gai, halan- ki siwa Israelion ke, aur sari qaumen Khuda se alag ho gai thin, aur us ki haqiqi pahchan un se jati rahi thi. Aur chiinki wuh sab apne Khaliq ki khidmat aur ibadat se munharif ho gae the, Yahudion ko chhor sari aur qaumen nihayat sakht butparasti, aur bar tarah ki zalalat aur pasti men phans gai thin. Yih bargashtagi tabai roshni men kisi tarah ki nuqs ke bais se na thi, kyunki Pulus Rusul ne kaha hai " Kyunki Khuda ka hai, jo kuchh ki malum ho sakta hai, un par zahir hai, ki Khuda ne un par use zahir kiya ; kyunki us ki jo sifaten nadidani bain, yane us ki azali qudrat aur Khudai, afrinish i alam se us ke kamon men aisi dikhai jati bain, ki we beuzr hain ; ki unhon ne bawu- judeki Khuda ko pahchana, us ki taqdis us ki Khudai ke laiq na ki, aur na shukrguzari ki j balki we apne khiyalon men behuda ho gae, aur un ke besamajh dil audhere hue. We apne ko dana kahke nadan ho gae, aur gairfani Khuda ke jalal ko fani insan aur parindon aur charindon, aur kire makoron ki surat o murat men badal dala," Rum. 1 : 19 — 23. Munasib tha ki logon ko mauqa mile, ki apni danish khub azma lewen. us se peshtar ki Khuda ki behadd danish ke mansube zahir hon. Aur phir nisha- nion aur peshingoion ke muqarrar karne se, jo us ki insaniyat aur us ke mansabon se ishara rakhti thin, yih mauqa bhf mila, ki us ke ane ke live rah taiyar lio, aur yun laraib gawahion se sabit hiia, ki wuli sach much Khuda ka Masih hai. Masih ke KHUD 1 KA Dfx. 337 ane ka waqt bhi bare mauqa ke sath intikhab kiya gaya tba, — kyunki us waqt dunya bashindon se pur thi ; ilm aur ^ql donou ne az hadd taraqqi aur tezi basil ki thi, aur sari dunya ek hi hu- kdmat ki mahkum tlii ; aur Rami sari saltanat men Latani aur Yunanf zabaneij l^ikhubi raij thin. Aur agarchi qabl is waqt ke mulki beintizarai aur laraion ke sabab se mamlukat men tazalzul waqi tha, taubhi is waqt Qaisar Augustus ki hukumat men sulh bakhubi bahal hiii, aur yun bahut umda mauqa mila, ki Injil qaumon ke darraiyan phail jawe. Is ke siwa Masih ke ane ke waqt ki babat saf saf peshkhabrfan di gai thin. Shiloh ke ane ki babat yih khabar thi, ki wuh awega us se peshtar ki asa (i badshahi ) Yahuda se bilkull uth jawe, aur wuh is waqt zawal par tha. Us ka Zarubbabal ki haikal ko apna jalal se mamiir karua zarur tha, jo bad thore arse ke dha di gai. Aur Daniel "Nabi ke thahrae hue hafte, jo Masih ke munqata hone ki babat the, tamami par a chale the. Chunanchi " waqt pura" ho chuka tha, ki, " Khuda ne apne Bete ko bheja, wuh aurat ke pet se shara ka mahkum hoke paida hiia,'* Gal. 4:4. Yasaiyah Nabi ne peshkhabri deke yih baten kahi thin, ki " Dekh wuh kunwa- ri pet se hogi, aur Beta janegi, aur us ka nam Immanuil rakhe- gi," Yas. 8 : 14. Aur phir, ki "ekfarzand tawallud" hoga, jo " Khuda i Qadir" kahlaega, Yas. 9 : 5. Chunanchi Yahudi bhi Masih i mauiid ko nazdik jankar, us ke ane ki babat bari sakht intizari kar rahe the. Aur yih ishtiyaq ziyada barhi, jab ki Yu- hanna Baptismadihinde ne bayaban men manadi karna shurd kiya, ki "asman ki badshahat nazdik hai." Yun Yasaiyah ki wuh peshkhabri puri hiii jo 40 bab ke 3 ayat men likhi hai : "' ek ma- nadi karnewale ki awaz, Bayaban men Yahowah ki rah sanwaro, jangal men hamare Khuda ke liye ek sidhi shah-rah taiyar karo !" Phir, yih peshingoi bhi, " Dekho main apne Rasiil ko bhejunga, aur wuh mere age rasta banawega ;" aur yih bhi, ki, " Dekho, main Yahowah ke buzurg aur haulnak din ke ane se peshtar, Iliyah Nabi ko tumhare age bhejunga," Malaki 3 : 1 aur 4—5. Masih ki paidaish ki jagah ka Mikah Nabi ne ba nam zikr kiya tha ; chunanchi jab ki Majusion ne mashriq se ake Yahudion ke badshah ki paidaish ki jagah ka hai daryaft kiya, Herod badshab ;i8S YAHOWAH SIM KE ue kahinon aiir katibon ki ek majlis jama ki, taki is sawal ko Jiall karen. Unhon ue ek dil hoke fauran jawab diva, " Yahudi- ya ke Baitlaham men," aur is ke subut men Mikah Nabi ki taraf skira kiya. Khuda ne ek ajib tadbir se is peshkhabri ko pura kiya, kyunki Maryam am* us ka sliauhar donon Nazivat men rahte the. Khuda ke intizam se aisa hua, ki ek badshahi farman nikla, ki har ek shakhs nam likhw^ue ke live apne khandani mulk ko jawe, taki mahsui ka bandobast kiya jawe. Is tarah se bamare Khudawand ki ma Baitlaham ko gai qabl usi waqt ke ki ■vvuh larka us se paida hone par tha, jis se wuh Ruh-ul-Quds ki qudrat se hamila thi. Aur chunki un ke liye sara men jagah ua mill, Khuda ka Beta ek tawele men paida hiia, aur charni men rakha gaya. Yih jalil kam jo is alam i bargashta ke liye hua, bekhabri ke alam men nahin waqu men aya; kyunki har chand is dimya ke umai-a is past lekin mujizai paidaish se bekhabar rahe, par Khuda ke firishton ne use bekhabri men na tala. Afwaj i sama- vs i men se ek, qarib ul qiyas yih hai ki Jibrail, girdnawah ke Ijasbanon ki ek jamaat ko uazav aya, jo rat ke waqt apne gallon kf hifazat karte the, aur un se kaha, " Dekho, main bari khushi ki, jo sab logon ke liye hai, turn ko khabar deta bun. Kyunki Daud ke shahr men aj tumhare liye ek Bachanewala pai- da hda, wuh Masih Khudawand hai." Aur is khushkhabri ke khatm karte hi, " ekbargi us firishte ke sath asmani lashkar ki ek guroh Khuda ki sitaish karti, aur yih kahti zahir hiii : Khuda ko asman par tarif, aur zamin par salamati, aur admion se raza^ mandi howe," Luka, 2 : 10, 11, 13. Masih tis baras ki umr tak Nazirat men raakhfi raha. Jab Yahanna, us ka peshrau, kuehh arse tak tauba kf manadi karta, aur logon ko baptismata raha, Isa bhi aya, aur Y'^ardan nadi men baptismaya gaya. Is sa- bab se ki us ne a))ni razamandi se ap ko shara ka mahkiim kiya, munasib tha ki wuh na sirf qamia i akhlaqi ka tabi howe, par ki uu sari rasumat se bhi razi ho jo us waqt raij thin. Kyunki agarchi use un rasiiraat ki hajat is liye na thi, ki wuh muafi aur safai aur tau))a ka muhtaj tha, taubhi is liye ki wuh gunahgaron KHUDA KA d{s. 389 ke iwaz men aya use sari shariat ka, jis ka tabi bona un par farz tha, manna wajib bua ; larakpau men us ka khatna bua, siyanepan men wub Yahddion ki ibadat men sbarik hota tba, id i fasah ko mauta tba, aur is live ki Yiibanna ko Kbuda ki taraf se manadi karne aur baptismane ka bukra mila tba, iis no us ko bhi piira kiya. Yiibanna ne pable use mana kiya, aur kalia, " Main tujb se baptisma pane ki kbwahisb rakbta bun> aur tu mere pas ata bai ?" Par Isa ne javvab men kuba, '•' aisa lione de," aur yiin wajb batlai, " ki zarur bai ki main sari rastbazi ko piini karun." Masib ke mujassara bone se ulubiyat aur insaniyat donon us men mil gain. " Kalima mujassam hud, aur hamare darmiyan raba." " Kbuda jism men ^abir bua." " Wub jo Kbuda ki surat men tba, aur jis ne Kbuda ke barabar bona ganimat na jana, ap ko kbali kiya, bande ki surat pakri, aur insan banke ap ko past kiya, aur maut tak farmaubardar bua." TERAHWAN BAB. Kafare ke bayan men. Kafara wub cbiz bai, ki gunahon ko mitati, azurdadil logon men sulb karati, aur sare aibon ko dhampti bai. Agar Kbuda ki adalat betabdil ua boti, to kafare ki kucbh bajat na thf. Mu- nasib bai ki Kbuda bar ek ko us ka baqq devve, aur bar ek se us ki cbal ki manind pesh awe ; nabin, to wub adil nabin. Kbuda ki adalat is bat men zabir bui tbi, ki us ne insan ko sadiq sbariat bakbshi, aur us ke shamilhal kbata ki beliyaqati ke muwafiq wajibi wajibi saza bbi labiq ki. Jab ki aisi saza shariat se mul- hiq tbi, to us ke piira na karne men us ki sadaqat kaban rahti ; aur jab qusur karke is saza ke laiq thahre, to Ilakim-ul-alam par ba taur i munsiffana farz bai, ki is saza ko piira kare. Wub apni bat ka inkdr kar nabin sakta. " Wub admi nahfn bai ki jhiith bole, na adamzad ki pachhtawe." Agar ek muqaddame men saza baz rakbi jawe, to bar hal men aisa hi ho sakta bai, aise amr men muhal hai ki hukumat qaim rabe. Balki filhaqiqat tafriq ki wajh 390 YAHOWAH SIM KE lanrt naraiimkin hai ; agar ek gimahgar saza se bach jawe, to chahiye ki sab ke sath usi tarah se pesh awen ; kyunki shariat dene aur adl karne men chahiye ki muwafaqat howe. Bhala, to gunahgar kis tarah najat pa sakte hain ? Yih sawal koi bashar hall na kar sakta tha. Par jis bat men makhldqon ki danish ajiz hui, us kam ko tia-ek Khuda ne apni hikmat se piira kiya. Aur yih tadbi'r thahrai, ki laiq zamin ke kafi kafare par yih bat tai howe. Par sawal yih tha, ki kaun is kam ke laiq tha, ki sha- riat aur adalat donon ko razi kare ? Koi nira makhluq iwazi ho nahin sakta tha ; siwa is ke agar koi admi hatt-al-maqdur far- manbardari zahir karta, taubhi us ke kam on aur dukhon men aisi liyaqat ho nahin sakti, ki lakhon karoron ke liye kifayat ka- re. Aur na to uluhiyat ka koi shakhs is najat ka kam pura kar sakta tha. Khuda na dukh sab sakta na farmanbardar ho sakta hai. Yih sakht mushkil sirf is tarah hat sakta tha, ki ek aisa shakhs zahir howe, jis men donon khassiyaten mill hui hon ; ya- ne, ki is muqaddas TasUs ka dusra Aqndm insani khassiyat se ap ko aisa mila dewe, ki is khassiyat ke dukh aur kam Khuda ke Bete ke jism ke kam aur dukh thahren. Aise iwaz ki zarurat Khuda ki hikmat aur marzi par mauquf thi. Admi bahut si qa- wi dalilen la sakte hain, ki begunah ka gunahgar ke badle mama munasib nahin, lekin jab ham un dalilon par gaur karte hain, to ek bhi Masih ki najat se mutaalliq nahin pate. Us ko kamil ikhtiyar hai ki apne se jo chahe so kare, aur ap ko is sakht kam ke laiq banavve ; aur barguzidon ke iwaz men Masih ke raarne se, kisi tarah par kahin khalal waqi nahin hota ; kyunki agarchi ha- mare Munji ko thori muddat tak gam ke behadd bojh tale dabna para, par us ne ek jalali aur behadd ajr paya. Aur agarchi gu- nahgar bach jawe, taubhi is tadbir se wuh bilkull badal jata hai; aur Khuda ki rahmat is safai se zahir hui, ki agar yih tadbir na nikalti, to hargiz yih safai na basil hoti. Aur na sirf us ki rahmat aur tavvajjuh hi khass tarah par saf zahir hiii, jis se logon par Khuda ki sifaten ek nai waza se ashka- rahuin; par adalat bhi, jo gnaai.garon ko un ki beliyaqati ke muwafiq saza dene men ziyadatar jalil maldm hoti, Khuda ke KHUDA KA ofN. 391 Iklaute Bete ke dukhon ke wasile yahan tak roshan hai, ki saza- war gunahgar ke ek alam ko saza paliunchane men zahir bona muhal tha. Yahan ham kafare ki khassiyat se agah hote hain. Yih zardr un rokon ko hatiwegi, jo gunahgar ki najat men harij the. Yih raushkil Khuda ki shariat aur adalat se dar ai, jo kha- takar ki jan ki khwahan thi'n. Pas zarur tha, ki haraara Najat- dihinda shariat aur adalat ko bakhuhi razi kare ; nahin, to gunah- gar najat na pa sakta tha. Chahiye tha ki wuh us shariat ki qabil ul ajr farraanbardari kare, jise insan ne tora tha, aur un ke gunahon ki saza apne jisra par utha lewe, Chunanchi Masih ki taklifat bataur i iwazi thi. " Us ne hamare gunah apne jism par salib par uthae." " Rast naraston ke waste mara, ki hamen J^huda pas pahunchawe." " Wuh hamari khataon ke hye zakhmi hua, aur hamare gunahon ke waste kuehla gaya." " Hamari khataen us par ladi gain." Beshakk aisi iza aur beizzati sahke wuh hamen namiina chhor gaya hai, ki ham sabir howen aur ju- rat pakren ; par is sari taklif ki khass garaz yih na thi, ki hamare live namiina chhore ; nahin, to wuh shahidon se afzal na hotd. Par wuh begunah kafara hone ke liye mara, wuh qurbau hua ki adalat i Ilahi ko razi kare, aur apne sare barguzidon ke gunahon ke liye iwazi hua ; wuh fida hua ki unhen un ki gulami se rihai de ; han, wuh lanati hokar mara ki unhen jo lanat ke tale the chhurawe. Yih kafara nizam i Masihi ki bunyad hai. Yih talim donon Wasiyaton se nisbat rakhti hai ; aur Masih ki sachehi ka- lisya ne hamesha is bat par iman rakha hai, aur yih bat sabit karna kuchh mushkil nahin, ki is ke itirazat, ya to lago hain, ya Masih ki Injil ko ulatti aur nai ko qaim karti hain ; aur aise logon par Pulus Hawari ki wuh lanat rahti hai, jo Gal : 8 men miltf hai. Masih ki sari taklif kafare ke liye hiii, aur is se wuh ektai ba- sil hiii, jo us ne apne logon ke liye piira karne ka qasd kiya tha ; han, us ki sari halat i pasti us ke fida se nisbat rakhti hai. Jab us ne pahle wuh dard malum kiya, jo larkon par achanak a parti hai — jab wuh din ba din " mard i alam aur ashnae azar" hokar idhar udhar phira kiya — ^jab us ne Ian-tan, aur tuhraat aur mala- 392 YAHOWAH SIM KE mat sahi — jab bhiikh piyas aur maadagi us ne bardasht ki — jab wuh logon ki sakhti aur gardankashi ke sabab gam. se aisa bhar gaya, ki us ki aukhon se ansa bah nikle — jab wuh giriftar hda, bandha, aur azmaish ki jagah khinch laya gaya — jab us par jhuthi tuhmat aur ilzam lagi — jab chirhaya gaya aur Ian-tan saha — jab kore khae — kanton ka taj pahina — aur salib par ajiz hiia — lakri par kilon se jakra gaya— jab hazaron ki nazar ke samhne barahna fash kiya gaya — jab taklif aur piyas se manda hua — siwa is ke jab Khuda se chhora gaya — aur maut men apni rdh supurd ki, wuh shariat ki saza sah raha tha. Aur bad is ke jab wuh salib par se utarke qabr men rakha gaya, agarchi us ne sarih dukh na saha, taubhi wuh shariat ki lanat aur saza, yane, maut sahta raha. Agar koi piichhe, ki Kis ke waste us ne yih sab bardasht kiya ? us ne jawab bhi khud hi diya hai : •' Main apni jan apni bheron ke liye deta hiin." Us ne apni kalisya ko piyar kiya, aur ap ko us ke hye diya. Kafare ki haqfqi qadr aur liyaqat behadd hai, aur agar istimal men laya jawe, to sari dunya ko bachane ke liye kafi hai. Uliihiyat ke sabab se Masih ke dukhon men be- hadd qimat hai ; pas yih natija nikalta hai, ki agarchi gunahgar abadi saza ke laiq tha, par Masih men taqat thf, ki thore hi arse men shariat ki saza ko taraam kare ; yane, agarchi us ne thore din tak taklif pai, aur maut ka tabi raha, taubhi wuh qadr men \\n logon ki abadi taklif ke banisbat jin ke liye us ne apni jan di, bahut bari thi. Is kafai-e i Fidakar men munasib na tha ki ha- mara Darmiyani dili qalaq aur naummedf sahe ; yih shariat ki saza ke liye wajib na tha. Lekin zardr tha ki hamara Iwazi dardnak aur lanati maut sahe, kydnki is bat ki khass dhamki di gai thi. Is men kuchh shakk nahin, ki wuh sab jin ke liye Ma- sih ne ap ko qurban kiya hai, akhir ko najat pawenge. CHAUDAUWAN B^. MasIh ke jf UTHNE AUR ASMAN PAR J*ANE KE BAYAN MEN. Hamara mubarak MukhalUs, apni hi peshkhabri ke muwafiq bad tin din ke, murdon men se ji utha, aur chalis din tak zamin KHUDA KA DfN. 393 par raha; is arse men \\u\\ kai martabe apne shagirdon par zahir hua, aur yun apue ji iitline ki babat, na sirf baeliashm, jiar saf saf gawahi di. Aur taki us ke Masih hone men kuchh shakk na rah jawe, us ne un ko apne hath ])aon (hkhlac, balki az rah i tawajjuh us ne unhen yih bhi ijazat df, ki apuf unglian kiloij ke naqsh, aur liath pahlii ke zakhm men dalen. Ek martaba wuh panch hazar shagirdon se ziyada ko, jo Jah'l men ek pahar ])ar jahan us ne apne maslub hone se peshtar un se milue ka. wada kiya tha, nazar aya. Is sabab se ki us ke shagirdon ne Masih ki maut aur ji uthne ki peshkhabrion ko na samjha tha, wuh apne hawason par bhi kara itiqad rakhte tlie. Isf live hamare Najat- dihinde ne koshish ki ki un ka har ek shakk rafa kare, aur kai martaba un ke samhne khaya aur piya, jaisa us ne apne wafat se peshtar kiya tha. Is arse men bhi wuh hawarion ko un ke kamon ki babat sari zariiri talim deta raha. Bad chab's din ke wuh apne shagirdon ko Koh i Zaitun par le gaya, jahan us ne unhen barakat di, aur un se juda hoke, hazaron firishton ke bich men ho asman par charh gaya ; muwafiq us bat ke ki Ruh-ul- Quds ne arsathwen Zabiir men kaha hai : " Khuda ki garian bis hazar hain, balki hazaran hazar hain, Khudawand Sina men, jo raakan i muqaddas hai, un ke darmiyan hai. Tu unche par charha, tu ne asiron ko asir kiya; tu ne logon ko fitnaangez tak inam die, taki Yahowah Khuda un men base." Ye ayaten Pulus, Afs. 4 : 8 — 9 men, Masih ko mansub karta hai. Masih ke asman par charhne tak malum hota hai, ki Masih ka jism eksan tha, par chunki gosht aur lahu ka badan, har chand dag se khali ho, asman men jane ke uiiq nahin, Masih ke jism men ekbargi aisi tabdil a gai, jaisa liklia hai, ki rauqaddason ka jism hoga, jo Masih ke dusre ane ke waqt zamin par zinda pae jaenge. Us ke saud farmane se peshtar wuh aisa gosht aur aisi haddian rakhta tha ; jo chhui aur malum ki ja sakti thin ; lekin ab us ne wuh jalali badan paya, jis se wr.h ab asman par hazir hai, aur jis men, jab wuh apne sare muqadc. 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 bann 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.iweat ka kahin ishara nahin milta, ki gum-slnida kabhi asmau ke laiq banie jaenge. Bilasbubha, shaitanon ki sangat aur kufr men, kisi tarah ki ragrbat hai nahin, ki jahannamfon ki riih, as- man ki khalis khushi basil karne ke laiq bane. Jin baton se yih malcim hota hai> ki Khuda nzal se maujdd hai, aur sadiqon ki khushi abadi liai, unhin se ham yih bhi sikhte hain, ki nataib abadi dukh anr taklif sahenge. Abadiyat ek hilat i betabdil hai, yane, us wujiad ki halat badalti nahin ; chnnanchi jis par jahan i ayanda men saza ka hukm charh chuka, wuh abad tak taklifzaila Tahen-a, kviinki wahan wa^iton ka silsila ho nahin sakta. H«.m it; ayanda taklif ki paedari se itni waqifiyat oahin raklite. 45:.' YAllv3WA-il SIM KTE jitna ki is but se, ki lui ki saza sakht hogi, jo Khiula ki tiiisaHf^ bakhsh huzuii se abad tak khavij kie jaenge. Yih halat bahar tanki ki jagah kahlati ; phir ag o gandbak kl jbil bhi kahlatt hai ; aiir ek jagah jahaij ka kira nahm marta, aur ag nahin bujht». Cliahiye ki bar ek jo rabmat ki pabunch men hai, ayanda gaza!) Me bhagkur Khiula ki rahmat ke pbailae hue bazii ke tale panab Tamam shud. BS1235 .098 The creation, fall, and flood : an Princeton Theological Seminary-Speer Library 1 1012 00042 5555