bhakti ka asli swaroop kya hai?

yah samjhna aniwarya hai ki prem hamare bhitar koi naveen upaj nahi hai. Yah pehle se vidyman hai. Jab yahi prem is nashvar sharir, sansarik sambandho aur bhogon mein lipt hota hai, to ise ‘rag’, ‘moh’ ya ‘asakti’ ki sangya di jati hai. Kintu jab isi rag ka kendra badalkar prabhu ho jaate hain, to wahi ‘malin rag’ badalkar ‘vishuddh anurag’ ban jaata hai. Prashn yah nahi hai ki prem kaise kiya jae, prashn yah hai ki prem kaha kiya jae?

1. Vastvik bhakti

sadhna ka arth apni swabhavic vrityio ka daman karna nahi, balki unke pravah ko modna hai. Bhakti apne bhitar bikhre hue ‘rag’ ko sametkar aradhya mein samarpit karne ki kala hai. Ham prayah bahari kriyon ko hi purn sadhna man baithe hain, jabki asli purusharth apni ‘chitt-vritti’ ko sansaar se smetna hai. Asli sankat ‘ahanta’ aur ‘mamta’ ka hai. Ham nashvan sharir ko ‘main’ aur usse jude sambandho ko ‘mera’ mankar apne prem ko dushit kar chuke hain. Sadhna ki kasauti yah hai ki kya aapka ‘apnapan’ sansaar se hatkar prabhu ki or badha hai?

2. Vismaran par ‘param vyakulta’

yadi ek kshan ke liye bhi prabhu ka smaran chhut jae, to hriday mein waisi hi tadap honi chahiye jaisi jal se bahar nikli machhli ko hoti hai. Hamara durbhagya dekhiye, hamari ‘jibh’ vyarth ki sansarik charchaon aur prapanch mein kabhi nahi thakti, hamara ‘mastishk’ ghanton mobile ki skreen aur kusang ki gapshap mein urjavan rahta hai, kintu naam-jap aur Bhagwad-charcha ke samay ham ‘thakan’ ka anubhav karne lagte hain. Yah thakan shareerik nahi, mansik ‘aruci’ hai. Vidvta aur tapasya ka vastvik phal yahi hai ki naam kirtan mein atuut priti ho jae. Jab tak prabhu ke naam ka vismaran hone par vyakulta na badhe, samjh lijiye ki abhi prabhu se anurag ki agni prajvalit nahi hui hai.

3. ‘kam’ (Lust): sadhna ke marg ka sabse bada lutera

adhyatmik yatra mein ‘kam’ (vasna) wah adrishya lutera hai jo bade-bade vidvannon ke dhairya aur varsho ki ‘diksha-shiksha’ ko ek kshan mein dhul-dhusrit kar deta hai. Aadhunik samay mein mobile ‘bhari kusang’ ka kendra ban gaya hai. Jab man mein kam ka spharan ho, to keval ‘chintan’ ya ‘dhyan’ se vijay sambhav nahi hai, kyonki us samay buddhi ka aphrn ho chuka hota hai. Aise samay mein ‘apatkaleen protokol’ ke rup mein ‘naam kirtan’ aur ‘vani gayan’ ko aushadhi banana chahiye.

4. Sachchi puja ka arth

bhagwan bhautik padartho—mahangi poshakon ya chappan bhog—ke bhukhe nahi hain. Bahari karmakandon se keval ‘sukrit’ (punya) prapt hota hai, jisse sansarik sukh mil sakte hain, kintu ‘bhagwan’ nahi. Prabhu keval ‘apnepan’ aur ‘bhav’ ke bhukhe hain. Vidurani ji ke kele ke chilke aur Shabri ji ke juthe ber isiliye sweekarya hue kyonki unmein ‘ahankaar’ shunya tha. Puja ka vastvik arth hai—man aur buddhi ka prabhu mein niveesh karna. Sachchi puja wahi hai jaha bhakt yah kah sake—”prabhu ke siva mera koi nahi. ”

5. Ahankaar ko kuchalne ka ekmatra marg

nirantar bhajan (Constant Chanting) hi vidvta aur sadhna ka sarvochch phal hai. ‘sacchidanand’ ke naam itna shaktishali hota hai ki wah dhire-dhire hamare sthul aur sukshm sharir ke ahankaar ko kuchal deta hai. Jo vyakti nirantar naam jap karta hai, bhagwan uske liye sulabh ho jaate hain. Chahe aap grihasth hon ya virakta, naam ki nauka hi is bhavsagar ko par karne ka ekmatra upay hai. Yah naam hi wah aushadhi hai jo mansik vikshiptata aur kam-krodh jaise sankramak rogon ka samul nash karti hai.

nishkarsh

yah jeevan ‘jitne’ ke liye mila hai, maya ke samukh atmsamarpan ke liye nahi. Guru ki kripa aur naam ka aashray lekar hi ham is prapanch se mukt ho sakte hain. Bahari pradarshn ko tyagkar antarik shudhi ki or badhna hi ekmatra vikalp hai.

aaj ka atma-chintan: jab aap aaj raat sone jaen, to swayam se yah prashn avashya puchhen: “aaj din bhar mein mera man kitni bar sansaar ke ‘phone nambron’ aur samparkon ki sharan mein gaya, aur kitni bar prabhu ke aashray mein?” is prashn ka satyanishtha uttar hi aapki adhyatmik pragti ka vastvik darpan hoga.

mul lekh: bhajanmarg.com