प्रेम सुधा सागर अध्याय 33 श्लोक 40 का विस्तृत संदर्भ/11

shriprem sudha sagar

dasham skandh
(poorvardh)
taiantisavaan adhyay

aisi sthiti mean ‘jarabhav’ aur ‘aupapaty’ ka koee laukik arth nahian rah jata. jahaan kam nahian hai, aang-sang nahian hai, vahaan ‘aupapaty’ aur ‘jarabhav’ ki kalpana hi kaise ho sakati hai ? gopiyaan parakiya nahian thian, svakiya thian; parantu unamean parakiya bhav tha. parakiya hone mean aur svakiya bhav hone mean akash-patal ka antar hai. parakiya bhav mean tin batean b de mahattv ki hoti haian - apane priyatam ka nirantar chintan, milan ki utkat utkantha aur dosh drishti ka sarvatha abhav. svakiya bhav mean nirantar ek sath rahane ke karan ye tinoan batean gaun ho jati haian; parantu parakiya bhav mean ye tinoan bhav banean rahate haian. kuchh gopiyaan jarabhav se shrikrishn ko chahati thian, isaka itana hi arth hai ki shrikrishn ka nirantar chintan karati thian, milane ke liye utkanthit rahati thian aur shrikrishn ke pratyek vyavahar ko prem ki aankhoan se hi dekhati thian. chautha bhav vishesh mahattv ka aur hai - vah yah ki svakiya apane ghar ka, apan aur apane putr evan kanyaoan ka palan-poshan, rakshanavekshan pati se chahati hai. vah samajhati hai ki inaki dekharekh karana pati ka kartavy hai; kyoanki ye sab usi ke ashrit haian, aur vah pati se aisi asha bhi rakhati hai. kitani hi patiparayana kyoan n ho, svakiya mean yah sakam bhav chhipa rahata hi hai. parantu parakiya apane priyatam se kuchh nahian chahati, kuchh bhi asha nahian rakhati; vah to keval apane ko dekar hi use sukhi karana chahati hai. shrigopiyoan mean yah bhav bhi bhalibhaanti prasphutit tha. isi visheshata ke karan sanskrit-sahity ke kee granthoan mean nirantar chintan ke udaharan svaroop parakiya bhav ka varnan ata hai. gopiyoan ke is bhav ke ek nahian, anek drishtant shrimadbhagavat mean milate haian; isaliye gopiyoan par parakiyapan ka arop unake bhav ko n samajhane ke karan haian. jisake jivan mean sadharan dharm ki ek halaki-si prakash rekha a jati hai, usi ka jivan param pavitr aur doosaroan ke liye adarsh-svaroop ban jata hai. phir ve gopiyaan, jinaka jivan-sadhana ki charam sima par pahuanch chuka hai, athava jo nity siddh evan bhagavan ki svaroopabhoota haian, ya jinhoanne kalpoan tak sadhana karake shrikrishn ki kripa se unaka sevadhikar prapt kar liya hai, sadachar ka ullanghan kaise kar sakati haian aur samast dharm-maryadaoan ke sansthapak shrikrishn par dharmollanghan ka laanchhan kaise lagaya ja sakata hai? shrikrishn aur gopiyoan ke sambandh mean is prakar ki kukalpanaean unake divy svaroop aur divy lila ke vishay mean anabhijnata hi prakat karati haian. shrimadbhagavat par, dasham skandh par aur rasapanchadhyayi par ab tak anekanek bhashy aur tikaean likhi ja chuki haian jinake lekhakoan mean jagadguru shrivallabhachary, shri shridharasvami, shrijivagosvami adi haian. un logoan ne b de vistar se rasalila ki mahima samajhayi hai. kisi ne ise kam par vijay batalaya hai, kisi ne bhagavan ka divy vihar batalaya hai aur kisi ne isaka adhyatmik arth kiya hai. bhagavan shrikrishn atma haian, atmakar vritti shriradha haian aur shesh atmabhimukh vrittiyaan gopiyaan haian. unaka dharapravah roop se nirantar atm raman hi ras hai. kisi bhi drishti se dekhean, rasalila ki mahima adhikadhik prakat hoti haian.

sanbandhit lekh

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