shrijnaneshvari -sant jnaneshvar
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adhyay-11
vishvaroop darshan yog
he subhat! aisa koee sadhan nahian hai jisase is vishvaroop ke nikat tak pahuanchane ka rasta mil sakata ho. chhahoan shastr aur ved bhi is vishay mean mat kha gaye haian. he dhanurdhar! b di-b di tapashcharyaoan ke dvara bhi koee mere vishvaroop ke marg par nahian pahuanch sakata tatha dan ityadi ke dvara bhi is marg tak pahuanchana atyant duruh hai. tumhean mera is samay jo jnan prapt hua hai, vah yajn ityadi kriyaoan se bhi kisi ko prapt nahian ho sakata. jis prakar aj maian tumako prapt hua hooan, us prakar prapt hone ka keval ek hi marg hai. ab tum yah dhyanapoorvak suno ki vah marg kaun-sa hai. jab chitt premapoorn bhakti ke vashibhoot hota hai, tabhi maian is prakar sadhy hota hooan.[1]
par yah bhi sun lo ki vah bhakti kaisi honi chahiye. jaise vrishti ki chhooti huee dhar jamin ke alava anyatr ja hi nahian sakati athava jaise samast jal-sampada apane sath lekar ganga sagar ki hi talash karati huee nirantar age badhati jati hai aur marg mean bina kahian ruke sidhe sagar mean hi jakar sama jati hai, vaise hi bhakt ke liye yah paramavashyak hai ki vah apani samagr bhavanaoan ko ikattha karake prem se sarabor hokar meri or badhe, aur mujhamean samakar samaras ho jay. bhakt ko jis ‘maian’ vale svaroop mean samakar ekakar ho jana chahiye, vah ‘maian’ vaisa hi hooan, jaisa kshirasindhu ke tat par bhi kshir hi hota hai aur madhy mean bhi kshir hi hota hai. sachchi bhakti vahi hai, jisamean vyakti chhoti-si chianti ko bhi mera hi svaroop samajhe aur poore charachar ko bhi mujhase prithakh n mane. bas isake alava aur kisi prakar ki bhakti sachchi bhakti nahian hai. jis samay aisi aiky sthiti prapt hogi, usi samay mere svaroop ka vastavik jnan ho jayaga aur jyoan hi kisi ko svaroop-jnan hoga, tyoan hi use svabhavikaroop se mere darshan bhi ho jayange. phir jaise eeandhan mean agni bh dak uthati hai aur eeandhan ka kahian namonishan bhi nahian rah jata, kyoanki vah agni ka hi roop ho jata hai athava jab tak prakash ka prakaty nahian hota, tab tak sampoorn akash andhakaramay bana rahata hai; parantu jis samay soory ka uday ho jata hai, us samay samast vatavaran prakashamay ho jata hai; vaise hi mere svaroop ka sakshatkar hote hi ahankar ka nash ho jata hai aur usake nasht hote hi dvaitabhav bhi svatah samapt ho jata hai. tab phir ‘maian’ aur ‘vah’ donoan svabhavatah milakar ek ‘maian’ hi ho jate haian. kianbahuna, vah bhakt mujhamean samakar ekakar ho jata hai.[2] |
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tika tippani aur sandarbh
sanbandhit lekh
| kram sankhya | vishay | prishth sankhya |