apne bhajan ko bchane ke liye kya jhooth bolna theek hai?

jab baat apne bhajan aur antarik shanti ko sansarik pradushan se bchane ki ho, to yah ‘jhooth’ matra ek suraksha kavach hai. Adhyatmik marg par ‘pradarshn’ sadhna ka sabse bada shatru hai. Uchh koti ke upasak apne bhitar umadne wale satvic bhavon—jaise ki premashru aadi ko duniya ki nazo se bchane ke liye kisi bhi had tak jaate hain. Santo ke jeevan mein yah dekha gaya hai ki ve apni bhakti ki gopneeyta banae rakhne ke liye chatur yuktiyon ka prayog karte hain. Udaharan ke taur par, yadi bhajan ke dauran ankhon mein prem ke aansu aa jaen aur koi bahari vyakti wahan pahunch jae, to sadhak aksar kah dete hain ki ‘ankhon mein kuch pareshani thi, isliye dawa dali hai. ’ ek bar ek sadhak katha sunte hue bhavavesh mein murchhit ho gaya. Jab logon ne use param satvic avastha mein samjha, to apni satwikta ko chhipane ke liye usne kah diya ki ‘mujhe mirgi aati hai. ’ yah jhooth nindniy nahi hai, balki apne adhyatmik dhan ko surakshit rakhne ki ek shreshth paddhti hai.

prapanch se bachne ke liye ‘maun’ ka kavach

hamare aaspas aise anek log hote hain jo keval dusron ki ninda ya vyarth ki baten hi karte hain. Aise prapanchiyon se bachne ke liye ‘maun’ ya ‘mala’ ko ek suraksha kavach ki tarah upyog karna chahiye. Yadi aap dekh rahe hain ki samne se koi aisa vyakti aa raha hai jo aapko sansarik prapanch mein fansa sakta hai, to bhale hi aap us samay jap na kar rahe hon, turant mala hath mein lekar netr mund lena ek ‘nirdosh yukti’ hai. Yah use sanket deta hai ki aap vyast hain. Isi prakaar, yadi aap kisi se phone par baat nahi karna chahte kyonki wah keval gapshap karega, to yah kahna ki ‘main maun rakhta hoon’ puri tarah uchit hai. Yahan sukshm vivek yah hai ki aap us prapanchi ke liye ‘maun’ hain, lekin turant baad aap kisi bhakt ya guru se ‘Bhagwad varta’ karne ke liye swatantr hain. Uddeshya keval ‘prapanch shunya’ hokar apne samay ko bachana hai.

pakhand banam atma-raksha

adhyatmik jagat mein kriya se adhik ‘mansha’ (Intent) ka mahatva hai. ‘nindniy pakhand’ aur ‘nirdosh kaushal’ ke beech ke sukshm antar ko samjhna aniwarya hai:

• pakhand (Hypocrisy): jab koi vyakti dusron ke samne apni mahanta siddh karne, dhan batorne ya man-sammaan pane ke uddeshya se dhyan ya jap ka natak karta hai, to wah ‘pakhand’ hai. Yah adhyatmik patan ka dwaar hai.
• bhajan ki raksha: jab ek sadhak keval kusangti se duri banane ke liye ya apne bhajan ke samay ko surakshit rakhne ke liye ‘jhooth’ bolta hai, to wah ‘kaushal’ hai.

sankshep mein, yadi natak ka uddeshya ‘ahankaar ki pushti’ hai to wah dosh hai; aur yadi uddeshya ‘bhajan ki suraksha’ hai to wah nirdosh hai.

antarman ki prerna aur guru ki agyaa

kai bar sadhak kisi avanchhit karya ko talne ke liye kah dete hain ki ‘Gurudev ki aisi agyaa nahi hai. ’ halanki yah ek prabhavi yukti hai, lekin ismen swayam ke prati imandaar rahna avashyak hai. Hamen nirantar yah atma-nireekshan karna chahiye ki kahin ham apne alasya, swarth ya ‘vasna’ ki prerna ko ‘guru ki prerna’ ka naam to nahi de rahe? ‘vasna ki prerna’ vyakti ko upasna ke marg se bhatka deti hai, jabki ‘Bhagwad prerna’ use tanmayata ki or le jati hai. Yadi kabhi man mein sanshay ho ki aapke bhitar ki prerna sahi hai ya nahi, to guru se uski ‘pushti’ (Validation) karana aniwarya hai. Jab aapke nirnay guru ke siddhanto se mel khane lagte hain, tabhi ve vastav mein surakshit suraksha kavach bante hain.

nishkarsh

sachchi adhyatmikta bahari pradarshn mein nahi, balki prapanch se duri banane mein hai. Santo dwara apnai gayi ye yuktiyan hamen sikhaati hain ki hamara prathmik kartavya har paristhiti mein apni adhyatmik urja ko bachana hai. Prapanch shunya hokar hi ham apne bhitar ke us ekant ko prapt kar sakte hain jaha prabhu ka nivas hai.

mul lekh: bhajanmarg.com