shriji ke prati anannya nishtha – iska kya matlab hai?

‘anannya nishtha’ —ek aisi avastha jaha hriday keval aur keval apni swamini shri ladili ju (shri shyama) ke adhikar mein hota hai. Yahan bhakt ka astitva keval shri shyama ke charnon ki dasi banne mein hai. Kya koi anurag itna gahra ho sakta hai ki wah moksh ki mukti ko bhi tuchch samjhne lage?

maryadaon ka tyag

Vrindavan ka ‘nitya vihar ras’ koi samannya dharmik vidhi nahi hai; yah ek aisi mahashakti hai jo sthaapit maryadaon aur seemaon ko mita deti hai. Jo log vibhinn avtaron ki upasna bade dhairya aur dridh sankalp ke saath karte aae hain, ve bhi jab Vrindavan ki is ras-dhara ke sampark mein ate hain, to swayam ko rok nahi pate. Is ras ki ek divya kiran hriday ko sparsh karte hi unki purani guru parampraen aur upasna ki maryadaen swatah chhut jati hain. Yahan ras hi ekmatra satya hai, jo batata hai ki prem ki parakashtha mein shastr aur lok ki maryadaen chhoti par jati hain. Yah ras seemaon ko sweekar nahi karta, balki bhakt ko ek anant prem pravah mein vilin kar deta hai.

nanddas ji ka hriday parivartan

anannya nishtha ka sabse sundar udaharan shri nanddas ji maharaj hain. Goswami tulsidas ji ke gurubhai aur param Ram bhakt hone ke bavjud, jab ve braj mandal aae, to nandnandan (shri Krishna) ki ‘rup madhuri’ ne unhen puri tarah apna gulam bana liya. Ve apni purani upasna ko sadar pranam kar srinath ji ke ashtaskhaon mein shamil ho gaye.

jab goswami ji ne unse pucha ki Ram ji ke swaroop mein kya kami thi, to nanddas ji ka uttar kisi tark par nahi, balki ‘anubhuti’ par adharit tha. Yah kisi ko kam ya zyada ankne ki baat nahi hai, balki ‘chitt’ ke vash mein na hone ki baat hai. Unhone spasht kiya ki bhagwan ki us ‘bank kataksh’ (tirchhi chitvan) aur ‘banshi ke nad’ ne unke hriday ko barbas khinch liya hai. Yah ek aisi prem-vivashta hai jaha bhakt ka chitt ‘chori’ ho jaata hai aur wah bina kisi dabaw ke, keval unke saundarya ke vashbhut hokar unke charnon ki gulami sweekar kar leta hai.

ghar mein rakhe ‘amolak ratan’ ko chhodkar bahar bhatakne ka durbhagya

jab hamare paas shri shyama ki sharanagati ke rup mein anmol ratna hamare apne ghar (hriday aur rasik marg) mein surakshit hai, to ham bahar dar-dar kyon bhtak rahe hain? Jis man aur buddhi ke sahare ham shanti khoj rahe hain, usi man-buddhi ne hamen anant janmon se keval bhatkaya hi hai. “tumhara jeena vyarth hai” yadi tum is ratna ko nahi pehchan pa rahe. Vastvik buddhimani apni chaturta tyagkar rasikon ke charnon mein samarpit ho jane mein hai. Swayam ko ek ‘yantr’ (instrument) bana do aur apni ligam rasik Gurudev ko saump do, kyonki man ke bhrose to ham yugo se keval bhatkte hi aae hain.

rasikon ka sang aur Vrindavan raj ki mahima

Vrindavan ka yah nitya vihar ras brahmand mein anyatra kahin sulabh nahi hai. Ise prapt karne ka ekmatra dwaar ‘rasikon ka sang’ hai. Rasikon ki sangati hi hamare bhitar Vrindavan ki raj ke prati wah anurag jagati hai, jiske bina yah ras prapt hona asamabhav hai. Bina Vrindavan ki raj ka sevan kiye, yah nitya vihar kisi anya dham mein prapt nahi ho sakta. Is ras ki vilakshanta ka praman swayam Jagannath ji hain. Brajleela ki rasabhri baten sunkar bhagwan Jagannath ji ka swaroop ‘prem vikrit’ ho jaata hai—unki ankhen fail jati hain aur hath-paanv bhav ke atirek mein simat jaate hain. Jab swayam sakshat ishwar prem ki is vihwalta mein ‘vikrit’ ho sakte hain, to sochiye wah ras kitna gahra hoga. Yah keval Vrindavan ki kunjon aur ladili ju ki kripa mein hi nihit hai.

nishkarsh

manav jeevan ki vastvik safalta rasik Gurudev ke charnon mein apni man-buddhi ko samarpit kar dene mein hai. Jab ham swayam ko ahankaar mukt kar ek ‘yantr’ ki bhanti unke adhin kar dete hain, tabhi wah nitya vihar ka adbhut ras hamare hriday mein pravahit hota hai.

aaj swayam se ek prashn puchhen: “kya ham vastav mein us ‘amolak ratna’ ki keemat samjh pa rahe hain jo hamen Gurudev ne itni asani se de diya hai, ya aaj bhi apni purani dharnaon aur man ke chhalave mein akar bahar hi sukh ki talash kar rahe hain?”

mul lekh: bhajanmarg.com