vishay soochi
shrikrishnaank
chir-haran ka rahashy
tum yashodanandan nahian ho, tum pranimatr kibuddhi ke sakshi ho; tum brahma ki prarthana se jagat ki raksha ke liye yadukul mean avatarit hue ho. ham sab tumhari bhakt haian, isaliye hamari prarthana poorv kare he yadukul- dhurandhar! jo log sansar ke bhay se tumhare charanoan mean akar sharan lete hai, tumhare kar-kamal unhean abhayadan dekar unaki abhilasha poori karate haian; phir ye kar-kamal kamala ka kar grahan kar chuke haian ab tum is kar-saroj ko jara hamare mastakoan par bhi rakh do. ‘kaisa saral aur sundar anurag hai. pap-vriddhi mean aisa anurag kadapi nahian ho sakata’.[1] jahaan keval sharir ka hi sambandh hai vahaan vishuddh prem nahian ho sakata. hriday vishuddh n hone se jnanaka uday nahian hota.
’tattvavichar poorvak nishkam karm karane se andhakar ka nash aur chitt shuddh hota hai aur phir yah sab hone par jnan apane ap uday ho jata hai. ’ajnani ka prem vastav mean prem nahian hai, balki vah usaki keval kamandhata hai. ek manushy mean gun to sada rah bhi sakate haian; par roop sada nahian rahata. isaliye roop ke moh mean p dakar jo log prem karate hai, roop ka ant hote hi unake prem ka bhi ant ho jata hai. kintu is deh-tat par jis anoop roop ki lahar a lagi hai us aroop-sagar ki roop-tarang ko jo log dekh sakate hai, unake liye us roop ka ant kabhi nahian hota. vah anant nootan aur anant yauvan hai isaliye vahaan sada hi anant upabhog hai. vahaan man-pran ko kisi prakar ki klanti ka bhog nahian karana p data. bahudha aisa dekhane mean ata hai ki jis vastu ko ham pa lete hai athava ichchha karate hi pa sakate hai, usake prati hamara kuchh vaisa anurag nahian rahata; kintu jis vastu ko ham pakar bhi poore taur se lena nahian ho sakata- ‘nahan manye suvedeti, no n vedeti vede ch’ jinake shri , aang roop ka kal ityadi ke dvara bhi vidhvans nahian ho sakata, jinake andar saundary nity naye roopamean prasphutit hota hai. jinake madhury-ras ki koee sima nahian baandhi ja sakati, un agrahar, aroop, apoorv roopavan, chirasu kumar aur chirayauvan sampann chinmay purush ko sada pakar bhi sada pate rahane ki hi ichchha hoti hai. kisi vatika mean gulab ka phool khila dekhakar ek abodh aur vicharahin balak ke dil mean bhi use pane ki ichchha hue bina nahian rahati. jinaka chitt vishay-bhogoan mean jak da hua hai ve log yadyapi thik prakar se sukshm saundary ko nahian samajh sakate. tathapi samane khile hue phool ke saundary aur saurabh unake bhi hriday mean kaisi apoorv madhuri dal dete haian, mano unaki kisi supt chetana ko jagrit kar dete haian, mano kisi bhooli huee dil ki bat ko yad dila dete haian. |
tika tippani aur sandarbh
- ↑ bhagavat mean dekhate haian ki gopiyoan ke upapaty-dosh ne raja parikshit ko bhi sandeh mean dal diya tha. sandeh hona sambhav bhi hai. khair, yah ek svatantr bhav rajy ka vishay hai jisake liye yah sthan nahian hai. haan ek bat kahane ki hai ki brahmanoan ki striyaan bhi gopiyoan ki hi bhaanti shrikrishn se prem karati thian; par unake prati brahman logoan ne, jo tattvadarshi pandit the, apani striyoan ke is prakar ke acharan ko aant tak kabhi anuchit nahian samajha; pratyut unhoanne apane vyavahar se du:khi hokar apani ninda aur apani striyoan ki hi prashansa ki. jaise-
drishtva strinaan bhagavati krishne bhaktimalaukikimh. atmanan ch taya hinamanutapta vyagarhayanh॥
aho pashyat narinamapi krishne jagadgurau. durantabhavan yovidhyanmrityupashaangrihabhidhath॥
nasaan dvijatisanskaro n nivaso guravapi. n tapo natmamimaansa n shauchan n kriya: shubha:॥
athapi hyuttamashloke krishne yogeshvareshvare. bhaktirdridha n chasmakaan sanskaradimatamapi॥