sacha naam jap kise kahte hain?

ham aksar yah man baithe hain ki shastron ko kanthsth kar lena ya sharir ko kasht dene wali kathin tapasya hi adhyatmik shikhar tak pahunchne ka ekmatra marg hai. Kintu kya keval suchnaon ka sangrah ya indriyon ka daman hamen us antarik shanti tak phucha sakta hai?

kathni aur karni ki khai

adhyatma ki sabse badi badha wah khai hai jo hamare shabdon aur hamare aacharan ke beech vidyman hai. Bhagwat vani ko keval yad kar lena ya dusron ko prabhavshali dhang se suna dena matra baudhik kaushal hai, adhyatmik uplbdhi nahi. Dusron ko updesh dene mein to bahut log nipun hain, lekin us satya ko apne jeevan mein utarne wale virle hi hain. “vani se kuch bola jaata hai, hriday mein kuch hota hai aur aacharan kuch aur hi hote hain, yahi sansari purush ka lakshan hai… vani, man aur aacharan ki ekta hi sant ka lakshan hai aur yah tabhi ho sakta hai jab ham bhagwat vani ko hriday se sweekar karen. ” jab tak hamari vani, vichar aur karm ek hi bindu par kendrit nahi hote, tab tak parmanand ka dwaar nahi khulta. Keval ‘janna’ suchna hai, lekin use ‘jeena’ hi vastvik bodh hai.

shraddha: mankar janna

amtaur par sansaar ka niyam hai ‘jankar manna’—pehle ham kisi chij ko parakhte hain, phir vishwas karte hain. Kintu bhakti marg mein yah kram ulat jaata hai. Yahan ‘mankar janna’ hi wah krantikari mod hai jise ‘shraddha’ kaha jaata hai. Shraddha ka arth keval andhvishaas nahi, balki jaisa prabhu ne updesh diya, use bina kisi ‘kyon’ ya sanshay ke jyon ka tyun sweekar kar lena hai. Gyani pehle vivek se janta hai, phir indriy sanyam karta hai. Lekin bhakt pehle yah ‘man’ leta hai ki “prabhu hi mere hain,” aur is ek swikrati matra se uske hriday mein vishwas pusht ho jaata hai. Yahi prambhik shraddha bhakt ko adhyatma ki us unchai par le jati hai jaha gyan aur vairagya uske piche-piche sahaj hi chale ate hain.

sarvshresht yogi: ‘astitva’ ka divya rupantran

bhagwan Krishna gita mein spasht karte hain ki tapaswiyon, gyanyon aur karmakandiyon mein bhi sarvshresht wah yogi hai jo purn shraddha ke saath “mujhmen (shrikrishna mein) tallin” hai. Yah vichar sadhna ki puri paribhasha badal deta hai. Yah sadhna ko karm se hatakr ‘hone’ (state of being) par le aata hai. Yahan ‘paras aur lohe’ ka adbhut udaharan sarthak hai. Jis prakaar loha kitna bhi bhari ya kala kyon na ho, paras ka sparsh pate hi wah swarn ban jaata hai, waise hi yah sharir bhale hi ‘marandharma’ aur panch-bhautik ho, lekin jaise hi sadhak yah sweekar kar leta hai ki “main keval prabhu ka hoon,” uska astitva divya (bhagwat swaroop) hone lagta hai. Jab sadhak ka hriday yah man leta hai ki “prabhu ke siva mera koi nahi,” tab uski sadhna ‘prayas’ na rahkar ‘anannya apnapan’ ban jati hai.

sahaj yog: jaha bhakti hi shwas ban jae

bhakt ke liye yog koi alag se ki jane wali shareerik kriya nahi hai. Nirantar ‘bhajan’ ki vritti se uske pran swatah hi sukshm aur pavitra ho jaate hain. Jaha sansaar ke bhogon mein pran sthul hote hain, wahin prabhu ke anurag mein ve itne sukshm ho jaate hain ki bhakt ko alag se pranayam ya ‘Padmasan’ lagane ki avshyakta nahi padti. Upnishdon ka wah mahan satya—’sarwam khalwidam brahm’ (sab kuch brahm hai)—jise gyani varsho ke swadhyay ke baad anubhav karta hai, ek bhakt use anurag ki trangon mein sahaj hi pa leta hai. Uske liye bhakti hi uski shwas aur uska sampurn vigyan ban jati hai.

krishnamay drishti: Uddhav aur gopiyan

jab bhakti paripakva hoti hai, to bhakt ki drishti ‘krishnamay’ ho jati hai. Iska jeevant praman Uddhav aur gopiyon ka prasang hai. Uddhav, jo gyanyon ke shiromani aur sakshat Brihaspati ke shishya the, jab braj aae to gopiyon ki anannya nishtha dekhkar stabdha rah gaye. Jo sannidhya Uddhav ko sakshat Krishna ke saath rahkar bhi nahi mila tha, wah gopiyon ko virah mein bhi prapt tha. Anttat param gyani Uddhav ne prarthna ki ki ve braj ki koi ‘lata’ ban jaen, taki un prem magan gopiyon ki charan-raj unhen prapt ho sake.

bhakt ki yah avastha aisi hoti hai jaha shabd-arth, din-raat aur jeevan-maran ka bhed mit jaata hai: “jad chaitanya kachhu nahi deekhat, jaha deekhat tahan Shyam khade. ” ek bhakt ke liye yamuna ki lahron se lekar van ki lataon tak, har or keval uske priyatam ki hi muskan hai. Yahan tak ki uska apna sharir bhi ab uska nahi, balki uske prabhu ka krida-sthal ban jaata hai.

nishkarsh: ek antim vichar

sacha naam jap keval mala ke mala ki gintin puri karna nahi hai, balki apne ahankaar aur apni samasth kamnao ko Swami ki ichchha mein vilin kar dena hai. Jab ham apni ichhao ki purti ke liye bhagwan ko ‘sadhan’ banana chhod dete hain aur bhagwan ko hi apna ‘sadhya’ man lete hain, tab ham us ‘sarvshresht yog’ ki sthiti mein hote hain.

atma-chintan ke liye ek prashn: kya ham is durlabh manushya janm ko apni chhoti-chhoti aur nashvar kamnao ki bhet chadha denge, ya us ‘anannya apnepan’ ko sweekar karenge jise swayam prabhu ne sarvshresht marg kaha hai? Jab tak ‘main’ aur ‘mera’ bacha hai, tab tak yog adhura hai. Jis kshan “main prabhu ka aur prabhu mere” ka bhav jag gaya, usi kshan moksh aur parmanand aapke charnon ke das ban jaenge.

mul lekh: bhajanmarg.com