man naam jap se ub jaata hai, par sansaar se nahi — kyon?

jab manushya bhagwan ki charcha sunta hai, bhakti ke marg par chalne ki cheshta karta hai, tab uske bhitar ek sukshm vritti janm leti hai — “kya sach mein sukh bhagwan mein hai ya sansaar mein?” yahi sanshay dhire-dhire use bhagwat chintan se dur karne lagta hai.

yah sanshay dikhne mein chhota lagta hai, parantu yahi sadhak ki vyakulta ko nasht kar deta hai. Man bar-bar kahta hai — “shayad sansaar mein kuch to sukh hai…” aur jab sadhak is vritti ko aadar dene lagta hai, tab uska patan arambh ho jaata hai.

“asha” — bhakti ki sabse sukshm badha

bhale hi bhogon ki ichchha na ho, par man mein yah sukshm vichar rah jae ki “shayad sansaar mein sukh hai”, to yah bhi asakti hai. Sevak ji maharaj kahte hain — jab tak yah asha nasht nahi hoti, tab tak sadhak akele hokar bhagwan ki or nahi badh sakta.

sache bhakton ke jeevan mein anginat pratikultaen ain, par unhone kabhi sansaar ki or mudkar nahi dekha. Kyon? Kyonki unke hriday mein yah asha nahi thi ki sansaar mein sukh hai.

gita ka siddhant — jo prarambh mein sukh de, uska ant dukhad hai

bhagwan shrikrishna ne gita mein kaha hai —

“yad prarambhe sukham, tasy parinam duhkhad. ”
jo prarambh mein sukhad lagta hai, uska parinaam dukhad hota hai.

aur jo prarambh mein kashtprad pratit hota hai — jaise bhajan, naam jap, sanyam, jagran, vairagya — uska parinaam asim sukh hota hai.

sadhna ke arambh mein man dukhi hota hai kyonki hamen prayas karna parta hai. Man ki swabhavic gati sansaar ki or hai. Jaise dhalan se niche girte pani ko upar uthane ke liye yantr chahiye, waise hi man ko sansaar se hatakr bhagwan ki or modne ke liye mantr chahiye — bhagwan ka naam.

“man ki sahaj gati sansaar ki or hai”

man ki yah sahaj gati bina prayas ke sansaar ki or bahti hai.
bhagwan ki or le jana ho to nirantar naam jap rupi yantr chahiye.

jo marg prarambh mein kathin lage, wahi anttat anandmay hota hai. Parantu jab sadhak dekhta hai ki sansaar ke log vartman mein sukhi dikhte hain, tab uska man vichlit ho jaata hai. Yahi vritti use rok deti hai.

dridh vishwas — bhakti ka vastvik prarambh

santjan kahte hain —

“guru vachno par dridh vishwas ho gaya, to prarambh bhi sukhad hoga, madhya bhi sukhad aur vishram bhi sukh swaroop hoga. ”

Vrindavan ki vishram sthal, prabhu ke yugal charan — yahi param sukh hain. Parantu yadi man ki vrityio ko aadar diya aur guru ke vachno ko nahi, to saath rahte hue bhi sukh ka anubhav nahi hoga.

man kahe “sansaar mein sukh hai”, aur guru kahe “nahi”, to bhitar yuddh hoga — aur sadhak har jaega.
isi karan anek varsho ki sadhna bhi sthir nahi ho pati.

“man ki trangon ko marna hi bhajan hai”

mahapurushon ne kaha —

“bhajan kuch nahi hai, man ki trangon ko marna hi bhajan hai. ”

jo vichar ate hain — “aisa karun, vaisa na karun, wahan jaun, yah khaun, wah paun…”
in sankalp-vikalpon ko jit lena hi sacha bhajan hai.

par yah sabse kathin hai. Jab yah marg kathin lagne lagta hai, tabhi sansaar saral lagne lagta hai.

bhagwan ka swabhav — mangalmay

jisne bhagwan ka swabhav jaan liya, uske bhitar aur koi vritti nahi rah jati.

bhagwan ka swabhav janne ka marg hai — santo aur bhakton ki lilaon ka shravan. jab ham unke charit sunte hain, tab hamen prabhu ka swabhav — dayalu, kripalu, premay — samjh mein aata hai.

tab yah vishwas hriday mein utarta hai ki “sukh bhagwan mein hi hai, sansaar mein nahi. ”

kathinaiyan kyon aati hain?

sadhak ke jeevan mein pratikultaen isliye aati hain ki uski nishtha kasauti par kasi jae. Jaise oont sochta hai ki wah sabse uncha hai, par jab pahar ke paas aata hai tab use apni unchai ka bhan hota hai. Waise hi jab ham mahapurushon ke sannidhya mein ate hain, tab hamen gyaat hota hai ki sachchi bhakti kya hoti hai.

naam jap se jage vivek

yadi man durbal hai, vivek shakti kam nahi kar rahi, to upay ek hi hai — bhagwan ka naam jap. Radha Baba ji kahte the —

“prashn ka uttar tab dunga jab tum roz ek lakh naam jap karoge. ”

kyonki jo uttar denge, use samjhne ke liye bhi to kshamta chahiye.
naam jap se buddhi teekshna hoti hai, sukshm hoti hai.
phir wahi buddhi sare sanshyon ko kaat deti hai.

bhagwadbhakti mein yah teekshna buddhi hi marg prashasth karti hai.

nishkarsh — sukh ka sagar keval bhagwan

jo man bar-bar sansaar ki or khinchta hai, uska mul karan yahi hai ki usne bhagwan mein sukh buddhi nahi ki. Parantu anubhav yah hai — sansaar sukh de hi nahi sakta. sansaar ka sukh kshnik hai, asthir hai, nashvan hai. Bhagwan ka naam, bhagwan ke charan, aur santo ki sangati hi sthayi sukh swaroop hain.

mahapurushon ke anubhav se siddh hai —

“sansaar mein sukh ka kan nahi, bhagwan sukh samudra hain. ”

sansaar ka sukh jis kshan milta hai, usi kshan man mein bhay aa jaata hai — “yah sukh chhut jaega. ”
par bhagwan ke sukh mein yah bhay nahi.
wah anant, achal aur nirmal hai.

antim sandesh

bhakt ka marg saral hai yadi wah dridta se yah sweekar kar le —

“sukh bhagwan mein hai, sansaar mein nahi. ”

aur jab yah vichar sthayi ho jaata hai, tab prarambh bhi sukhmay hota hai, madhya bhi aur ant bhi. Phir sadhak ko keval ek hi kam karna rah jaata hai — naam jap, satsang, aur guru vachno ka palan.

bas itna hi — man ki trangon ko maro, naam ka smaran karo, aur hriday mein yah dridh karo —

“sansaar mein sukh nahi, mere prabhu hi sukh samudra hain. ”

mul lekh: bhajanmarg.com