pratyek vyakti ki abhilasha rahti hai ki vah bhagvan ke darshan kar le. iske lie anek sadhan batae gae hain- anek prakar ke yog hain, anek dharm hain lekin sab men ek vastu am hai, vah hai ananyata- arthat sab vastuon men bhagavat svarup ka ahsas karna- sab karmon men aur uske falon men uski ichcha ka ahsas karna.
kahte hain, vah ek tha. usne chaha ki main ek se anek ho jaun aur vah sansar rup men anek ho gaya aur ismen usne kam, krodh, lobh mad, moh v matsar rupi maya ghol di.
| mad |
prapt vastu ka ghamand |
| krodh |
apne gyan ko dusre se shreshth samjhna |
| moh |
prapt vastu chut n jae, uska bhay |
| lobh |
prapt vastu ko n chorne ki ichcha |
| matsara |
dusre ko apne se adhik prapt kais |
isi maya ke karan jiv bhul gaya ki vah usi bhagavat svarup brahm ka ansh hai, usmen aur brahm men koi antar nahin hai. tan, tiya, tanay, dham, dhan, dharni,- in chah rupon men maya ka vas hai. jab inko manushya tinke ke barabar samajhakar tyag deta hai arthat rama ko tyag deta hai to ram ke sammukh ho jata hai. kahte hain, bhakt bhagvan se bare hote hain kyonki keval bhakt ke lie hi bhagvan prithvi par avtrit hote hain aur prithvi dhanya ho jati hai. anyatha sansar ka sanchalan to ishvar sari srishti ke kan-kan men vyapt hokar kar hi rahe hain. kya ham bhakt apni ichcha ya koshish se ban sakte hain. kahte hain, hamare man men ichcha ya koshish bhi uski ichcha se hi hai kyonki kuch bhi to uski ichcha ke bina nahin hai. atah yah samajhakar ki sab kuch uske karae hi ho raha hai aur jo ho raha hai usko uski ichcha samajhakar usmen anand lena, bhagavat prapti ke lie apne ko iske patra bana lena hai. kabhi vah deta hai- uchch parivar men paidakrke. bina kuch lie itna de deta hai ki utna kai vishesh prayatnon ke bad bhi nahin prapt kar pate, kabhi labh karakar de deta hai to kabhi karm fal svarup pradan karta hai. kabhi leta to hai to bhuchal, barh adi prakop se le leta hai ya bimari adi dvara. kabhi fir karje v kort kachhri men dube parivar men paida karakar sabhi sukh-chain har leta hai.
ananyata kya hai- ek bhakt roti bana rahe the. roti banakar ghi lene ke lie andar gaye, tabhi ek kuÿaa roti lekar bhag gaya. bhakt (yah kahte hue) uske piche bhage, ki maharaj, rukhi roti khaoge, chupar to lene do. arthat ve bhakt kuÿo men bhi bhagvan ke darshan kar rahe the. jab buddh bhagvan ko bhagavat prapti hone vali thi to unki pariksha lene ke lie bhagvan rakshas ke rup men prakat hue. unhonne kaha ki main tumko is rup men bhi utna hi pyar karta hun aur jaisa ki kahte hain, vah rakshas hans banakar unke pairon men a para.
do bhakt, ek pipal ke per ke niche v ek imli ke per ke niche baithe bhakti kar the. narad ji ae to donon ne pucha ki bhagvan kab milenge. ve bhagvan ke pas ae aur pucha. bhagvan ne kaha- jitne vriksh par paÿo hain utne varsh tapasya karenge to milunga. pipal ke per vale to bole ‘itni tapasya kaun karega’ aur chale gaye. imli ke per ke niche vale bhakt yah vakya sunakar jhum uthe ki unhen bhagvan milenge. bhagvan turant hi mil gaye
dhurav ko narad ji ke dvara die gae mantra ‘‘un namo bhagvte vasudevay’’ ke nirantar jap se bhagavat prapti ho gai thi. atah nirantrta se ananyata bhagavat prapti ka abhukt mul siddhant hai. atah prabhu ko sarvavidyaman mahsus karna hi ananyata hai. prabhu ka sadaiv smaran rahe- khate-pite, sote-jagte, larte ya pyar karte uska smaran karte rahna ananyata hai. ananyata se anubhuti hone lagti hai ki vah hamare sath hai. yahi bhagavat prapti ka pramukh lakshan hai.
bhagavat prapti ke char yog hain- bhakti yog, gyan yog, karm yog v dhyan yog. bhakti yog men bhakt sabhi men prabhu ko vidyaman dekhta hai. gyan yog men brahm svarup parmatma ko dekhta hai. karm yog men karm aur uske fal bhagvan ki ichcha matra dekhta hai aur dhyan yog men usi brahm ka darshan karta hai.
pratyek sadhan men ananyata hi am hai. kahte hain, gyan v bhakti ek hi sikke ke do pahlu hain. gyani ek hi brahm svarup parmatma ko sab jagah dekhta hai to bhakt usi brahm ke vyakt rup ka jan manas men darshan karta hai. isilie shriram bhakt hanuman ko gyaniyon men agraganya mana gaya hai evan gyan svarup shiv ji ram ke sarvapratham bhakt hain.
gyan
atma aur brahma! donon isi prakar se hain jaise bund v samudra ya ghatakash v akash. donon men bhinnata kuch nahin, lekin sangya do hain -
atma keval brahat rupi brahm ke chote rup ko darshati hai jaise bund v samudra men koi bhed nahin hai, bund samud men mil jae to samudra ho jati hai isi prakar sharir ke ant men atma-parmatma men vilin ho jati hai. atma ka punarjanm bhi usi prakar se hai jaise bund ka samudra se. kahna mushkil hai ki yah vahi bund hai jo pahle samudra men mili thi. usi bund ke punah banne ka arth bhi kitna hai?
bhakti
yah sansar usi ki ichcha ka svarup hai. vaise to har jiv men vah samaya hai lekin kisi sharir men vah vishesh shaktiyan lekar avtrit hota hai jise ham bhagvan kahte hain. isi bhagvan ko sarvatra dekhna v apne bhagvan ke lie sadaiv kuch karne ki chah hi bhakti hai. bhagvan ke pas hote hue bhi yah sochna ki vah dur ho jaega, bhakti ki charam sima hai jismen radha sadaiv vas karti thi.
karma
jiv matra men prabhu ka ahsas karna v uski seva men sadaiv sanlagn rahna, fal ki ichcha kabhi man men n ana hi karmayog ki charm sima hai.
dhyan
brahm svarup ka sadaiv dhyan hi is yog ki pramukhta hai. jaise ek surya ko hajaron shishon men ek sath dekh sakte hain usi prakar is atm tatva ke sabhi sharir men ek sath darshan kar sakte hain. ek aham prashn hai ki hamen bhagavat prapti ki sadhna kyon karni chahie - kyonki sabhi vastuen hamen kabhi prapt nahin hoti. yadi dhan prapt bhi ho jae to sehat ya santan aur ya stri, kisi n kisi ka duahkh ya bhay bana rahta hai.
purnanand ki khoj men hi manushya bhagavat prapti ki or akarshit hota hai kyonki maya aur ichcha se mukti hone par hi anand ki anubhuti hoti hai. maya se mukti keval ek mansik sthiti hi hai. aise manushya ke karm ek am vyakti ki tarah hi rahte hain, lekin thora fark hota hai jaise ki ek safal vyakti v asafal vyakti ke parishram men.
bhagavat prapt manushya ki yahi sabse bari pahchan hai ki vah sadaiv ek jaisa prasann v chinta aur bhay mukt dikhai deta hai- yahi uski or akarshan ka bindu hota hai.