Priya-lal hamen darshan kyon nahi dete?

sadhna ke path par chalte hue aksar sadhako ke man mein ek gahri vyakulta aur prashn uthta hai: “yadi ham nirantar bhakti kar rahe hain, to Priya-lal (shri Radha-Krishna) hamen apne sakshat darshan kyon nahi dete? Kya unki karuna mein koi kami hai?” satya yah hai ki darshan na hona unki upeksha nahi, balki hamare prati unki param karuna ka hi ek swaroop hai. Yah deri kisi kathorta ke karan nahi, balki hamare apne hriday ki suraksha ke liye ek avashyak adhyatmik antral hai. Vastvikata yah hai ki hamara hriday abhi us divya anubhav ke prachnd veg ko sambhalne ke yogya nahi hua hai.

kya ham us ‘maha-sukh’ ko sahne ke liye tayyar hain?

hamara vartman hriday sansarik sukho aur dukho ke chhote-chhote jhatkon ko bhi sahan karne mein aksham hai. Jab ham tuchch mayavi sukh-dukh mein vichlit ho jaate hain, to us ‘maha-prem-sukh’ ke mahasagar ko kaise atmasat kar payenge? Divya darshan keval ek drishya nahi, balki asim saundarya aur urja ka ek aisa pravah hai jise apripakwa hriday sahan nahi kar sakta. Yadi Priya-lal aaj isi kshan sakshat prakt ho jaen, to hamara sharir us alaukik saundarya ke bhaar se ‘pran-shunya’ ho sakta hai.

kripa ka swaroop: dhire-dhire pakna

kripa hamen jhulsati nahi, balki hamen nikharkar us param milan ke yogya banati hai. Guru aur Priya-lal sadhak ke hriday ko atyant sukshta se tayyar karte hain. Is tayyari ki prakriya mein prabhu ek vishesh ‘abhyaas’ (practice) karate hain. Ve kabhi sadhak ko apaar anand ki anubhuti karate hain, to kabhi virah ki teevr ‘jalan’ mein chhod dete hain. Anand aur virah ke in thapedon ka bari-bari se ana ek prakaar ka adhyatmik ‘intarwal training’ hai. Yah utar-chadhai hriday ki sahanshakti ko itna badha deta hai ki wah bhavishya mein milne wale maha-sukh ko dharan kar sake. ‘sahte-sahte’ hi sadhak ka hriday us sarvochch milan ke liye sashakta hota hai.

‘bhajan’ ka ras kam kyon hone lagta hai?

anubhavi sadhako ke jeevan mein aksar ek aisa daur aata hai jab unhen lagta hai ki bhajan mein ab wah pehle jaisa anand nahi raha. Ve ise apni avnti samjh lete hain, jabki yah unki pragti ka hi praman hai. Jab koi sansaar se vimurkh hokar pahli bar naam jap ya dham vas shuru karta hai, to use bahut sukh milta hai. Lekin samay ke saath wah sukh uske hriday ki ‘santulta’ (equilibrium) ka hissa ban jaata hai. Iska arth yah nahi ki anand samapt ho gaya hai; bhajan ka anand to ‘pratiphal vardhmaan’ (ever-new/increasing) hai. Jab pichhla sukh aapke liye ‘normal’ ya ‘baseline’ ban jaata hai, tab samjhna chahiye ki hriday ki kshamta ka vistar ho gaya hai. Ab aapko aur adhik gahrui aur unche star ke anubhav ki avshyakta hai.

antim avastha: jab hriday phatna band ho jaata hai

sadhna ki paripakwata ki wah parakashtha hai, jaha ek ‘sevak’ purnta nishkam aur sashakta ho jaata hai. Is avastha mein sadhak ki samarth itni badh jati hai ki wah apni khuli ankhon se Priya-lal ke ‘nitya vihar’ ka darshan karne mein saksham hota hai. Ab hriday ki durbalta samapt ho chuki hai. Wah maha-saundarya jo pehle pran le sakta tha, ab sadhak ka jeevan ban jaata hai. Is unchai par pahunchne ke baad, divya darshan ke samay na to bhakt ka hriday phatta hai aur na hi wah murchhit hota hai. Sevak ki drishti sthir hai. Hriday agadh ras ko dharan kiye hue hai. Wah bina palak jhapkae us anant saundarya ko niharta rahta hai.

ek vicharneey prashn

Priya-lal ke darshan mein hone wala vilumb vastav mein unki surakshatmak karuna hi hai. Ve hamen tab tak ‘sahate-sahate’ tayyar kar rahe hain jab tak ham us maha-sukh ke samukh adig khade rahne ke yogya na ban jaen.

mul lekh: bhajanmarg.com