vishay soochi
shriprem sudha sagar
dasham skandh
(poorvardh)
taiantisavaan adhyay
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parantu isase aisa nahian manana chahiye ki shrimadbhagavat mean varnit ras ya raman-prasang keval roopak ya kalpanamatr hai. vah sarvatha saty haian aur jaisa varnan hai, vaisa hi milan-vilasadi roop shrriangar ka rasasvadan bhi hua tha. bhed itana hi hai ki vah laukik stri-purushoan ka milan n tha. unake nayak the sachchidanand vigrah, paratparatattv, poornatam svadhin aur nirankush svechchha vihari gopi nath bhagavan nandanandan; aur nayika thian svayan hridinishakti shriradhaji aur unaki kayavyooharoopa, unaki ghanibhoot moortiyaan shrigopijan! atev inaki yah lila aprakrit thi. sarvatha mithi mishri ki atyant kadue indrayan (tooanbe) jaisi koee akriti bana li jay, jo dekhane mean thik tooanbe-jaisi hi maloom ho; parantu isase asal mean kya vah mishri ka tooanba kadua tho de hi ho jata hai? kya tooanbe ke akar ki hone se hi mishri ke svabhavik gun madhurata ka abhav ho jata hai? nahian-nahian, vah kisi bhi akar mean ho - sarvatr, sarvada aur sarvatha keval mishri-hi-mishri hai balki isamean lila-chamatkar ki bat jarur hai. log samajhate haian kadua tooanba, aur hoti hai vah madhur mishri. isi prakar akhilarasamrit sindhu sachchidanand vigrah bhagavan shrikrishn aur unaki antaranga abhinn svaroopa gopiyoan ki lila bhi dekhane mean kaisi hi kyoan n ho, vastutah vah sachchidanandamayi hi hai. usamean saansarik gande kam ka kadua svad hai hi nahian. haan, yah avashy hai ki is lila ki naqal kisi ko nahian karani chahiye, karana sambhav bhi nahian hai. mayik padarthoan ke dvara mayatit bhagavan ka anukaran koee kaise kar sakata hai? kadue tooanbe ko chahe jaisi sundar mithaee ki akriti de di jay, usaka kaduapan kabhi mit nahian sakata. isiliye jin mohagrast manushyoan ne shrikrishn ki ras adi antang lilaoan ka anukaran karake nayak-nayika ka rasasvadan karana chaha ya chahate haian, unaka ghor patan hua hai aur hoga. shrikrishn ki in lilaoan ka anukaran to keval shrikrishn hi kar sakate haian. isiliye shukadevaji ne rasapanchadhyayi ke ant mean sabako savadhan karate hue kah diya hai ki bhagavan ke upadesh to sab manane chahiye, parantu unake sabhi acharanoan ka anukaran nahian karana chahiye. jo log bhagavan shrikrishn ko keval manushy manate haian aur keval manaviy bhav evan adarsh ki kasauti par unake charitr ko kasana chahate haian, ve pahale hi shastr se vimukh ho jate haian, unake chitt mean dharm ki koee dharana hi nahian rahati aur ve bhagavan ko bhi apani buddhi ke pichhe chalana chahate haian. isaliye sadhakoan ke samane unaki yuktiyoan ka koee mahattv hi nahian rahata. jo shastr ke ‘shrikrishn svayan bhagavan haian’ is vachan ko nahian manata, vah unaki lilaoan ko kis adhar par saty manakar unaki alochana karata hai - yah samajh mean nahian ata. jaise manavadharm, devedharm aur pashudharm prithak-prithak hote haian, vaise hi bhagavaddharm bhi prithak hota hai aur bhagavan ke charitr ka parikshan usaki hi kasauti par hona chahiye. bhagavan ka ekamatr dharm hai - premaparavashata, dayaparavashata aur bhaktoan ki abhilasha ki poorti. yashoda ke hathoan se ookhal mean bandh jane vale shrikrishn apane nijajan gopiyoan ke prem ke karan unake sath nachean, yah unaka sahaj dharm hai. |
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tika tippani aur sandarbh
sanbandhit lekh
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varnamala kramanusar lekh khoj