Devata: Ve Kaun Hain aur Bhagwan se Kaise Jude Hain

Ye ek naazuk vishay hai, aur course ka ye aakhri lesson hai. Hum mein se bahut devtaon ki pooja karte bade hue, jaise ghar mein hamesha hota aaya, isliye aage jo kuch hai woh shayad pehle khatake. Inmen se kuch bhi kisi vyakti ke khilaf nahi kaha gaya, kyunki humein kabhi kisi ke khilaf nahi hona chahiye. Baat sirf itni hai ki pooja ke alag star hote hain, aur ve alag parinaam dete hain. Hamara manushya jeevan chhota hai, aur agar hum apni bhakti galat raah par laga den toh us chhote samay mein bahut kuch kho dete hain, jabki agar sahi karein toh jaldi badi unnati karte hain. Toh lakshya sirf ise sahi karna hai.

Ek Bhagwan, aur anek devta

Pehle, Bhagwan kaun hain? Shastra unhe sab ke srot, sampoorn aur poorn batate hain. Sanatana Dharma mein Bhagwan sirf purush nahi, kyunki Bhagwan stree bhi hain, aur unka pratiroop, chahe hum unhe Radha, Sita, ya Lakshmi kahein, baraabar shaktishaali hai. Bhagwan param niyantrak hain, sab ke swami aur bhokta, sab-gyaani, aur cheh aishwaryon se poorn, dhan, bal, yash, saundarya, gyan, aur vairaagya. Bahut log Bhagwan hone ka daawa karte hain, lagbhag har gali ke kone par ek, par kasauti ye hai ki kya ve us varnan par khare utarte hain. Krishna khud ko Bhagwan ghoshit karte hain, sab ke srot (Bhagavad Gita 10.8), aur ise sandarbh par sandarbh se sahaara dete hain, ye kehte hue ki rishi bhi ise maante hain, aur khud Brahma, is duniya ke dvitiya rachayita, Govinda ki sruti karte hain, sab ke srot jinka koi doosra srot nahi, saare kaaranon ke kaaran. Ek sachcha avtar shastra mein pehle se bhavishyvaani kiya jaata hai, aise karm karta hai jo sabko khinchen, divya gyan deta hai, vishwaroop dikha sakta hai, ek khaas mission le kar aata hai, aur uski hatheli aur talvon par kuch chinh hote hain.

Toh kya ek Bhagwan hai ya anek? Ek Bhagwan capital-G ke saath hai aur anek chhote bhagwan, kyunki bhagwan shabd ka asli matlab niyantrak hai, aur niyantran ke chhote star hote hain. Sirf Param ka sab par poora niyantran hai. Rishte ko ek sarkaar ki tarah dekhna sab se achha hai. Ek maharani ek pradhaanmantri niyukt karti hai, jo desh chalane ko ek mantrimandal niyukt karta hai, aur usi tarah Bhagwan apne pehle mantri, Brahma, ko niyukt karte hain, jo rachna ko aage badhata hai, brahmand ko chalane wale mantriyon ke ek vishaal staff ki madad se. Tetis crore devta hain, teen sau tees million, kyunki hamare sab se chhote brahmand ko bhi chalane mein bahut lagta hai, aur unmen se har ek apni shakti Krishna se paata hai.

Is sab ki kunji ye hai: ek devta ek pad hai, ek tay vyakti nahi. Brahma ek sthaan hai, pradhaanmantri ke pad jaisa, aur ek kaafi yogya atma use paa sakti hai. Brahma aap aur mujh jaisi ek atma hai, bas apni tapasya aur prarthanaon se atyant shaktishaali bani, jise Bhagwan ne rachna ki shakti di. Jis chaar-mukh Brahma ko hum jaante hain woh is brahmand ka hai, sab se chhote ka, jabki bade brahmandon mein Brahma ke kai aur sir hote hain, kyunki unmein rachne ko bahut zyada hai. Hum bhi siddhaant mein kisi bhi devta ke pad tak uth sakte hain, par ye chahne layak cheez nahi. Ek apvaad hai Shiva, jise koi atma nahi ban sakti, kyunki Shiva wahi hai jo Krishna ban-te hain jab, apne Vishnu vistaar ke zariye, ve is material duniya ke sampark mein aate hain. Aur Brahma tak, apni saari shakti ke baad bhi, marte hain jab unka teen sau gyaarah trillion varsh ka vishaal jeevan khatm hota hai, jo anantta ke saamne kuch nahi. Hamari asli aakanksha is duniya mein kisi oonche pad par chadhna nahi balki aadhyatmik duniya aur Krishna ki seedhi sangat mein lautna hai, jo hamari sanatan sthiti hai.

Krishna ko devtaon se kya alag karta hai

Jab Arjuna ne vishwaroop dekhne ko kaha, Krishna ne use turant dikha diya, aur us roop ke andar saare devta unse nikalte dikhe, Shiva aur Brahma jaise bade tak. Kisi aur devta ne kabhi aisa roop nahi dikhaya ya sab praaniyon ka srot hone ka daawa nahi kiya. Krishna karte hain, aur sach mein.

Shreni ko dekhne ka sab se saaf tareeka acharya Rupa Goswami ke us vishleshan se hai jo unhone shastron se nikaala, ek praani ke paas jitne gun ho sakte hain unhe gin kar.

Isi liye ek jeev kabhi Shiva nahi ban sakta, jinke paas hamari pahunch se pare paanch gun hain, aur isi liye Shiva tak Vishnu nahi, aur isi liye Vishnu, jitne poorn hain, phir bhi Krishna se chaar apne gunon se alag hain: Krishna ke sab se shreshth bhakt hain, sab se adbhut leelaaein karte hain, kisi se behtar bansuri bajaate hain, aur kisi se behtar nritya karte hain. Ye chaunsath sirf unke mukhya gun hain, kyunki unke gun sach mein aseem aur hamesha badhte hain, itne ki ek baar, Dwaraka mein apna pratibimb dekh kar, ve us atyant sundar vyakti ko pehchaan na paaye jo unhe wapas dekh raha tha.

Ek bhakt Param ki pooja kyun karta hai

Devtaon ki pooja aam taur par material laabh ke liye ki jaati hai, aur shastra ise ek tarah ka vyapaar kehte hain, karma kanda ka bhaav, "main tumhen pujta hoon, tum mujhe badle mein kuch do." Bhakti iska ulta hai, Bhagwan ki seva ki chah bina kuch wapas chahe. Gita saaf kehti hai ki jo material laabh ke liye devtaon ko pujte hain unki buddhi chhoti hai, kyunki jo phal ve jeette hain ve kshanik aur seemit hote hain (Bhagavad Gita 7.23). Koi devta kisi ko mukt nahi kar sakta. Unke poojak devtaon ke lokon tak pahunchte hain, jo is material duniya ke andar hain aur khud samay mein nasht ho jaate hain, na ki aadhyatmik duniya tak.

Devtaon ko sammaanit karne ka ek behtar tareeka hai, Krishna ki pooja. Jaise dada-dadi ko khush karne se maa-baap khush ho jaate hain, Bhagwan ki pooja se saare devta ek saath santusht hote hain. Khud Bhagwan Shiva Parvati se kehte hain ki saari pooja mein Vishnu ki pooja sab se ooonchi hai, aur Shiva hamesha pavitra naam jaapte hain, isi liye unhe sab se mahan Vaishnav maana jaata hai. Jab aap unhe apni mala ke saath dhyaan mein baitha dekhte hain, ve Vishnu ke ek roop, Sankarshan, par dhyaan kar rahe hote hain. Devta apni shakti Bhagwan se paate hain, Durga unki baahari shakti ke roop mein, Ganesha unke charan-kamalon ke sparsh se.

Aur Bhagwan devtaon se pare udaar hain. Ek devta ko swaarthi ichchha ke saath pujo aur ichchha poori ho sakti hai, par tum zara bhi shuddh nahi hote, sirf thoda aur uljhe. Krishna ko ek mansha ke saath bhi pujo, aur ve itne kripaalu hain ki ve swaarthi chah ko nishkaam prem mein badal dete hain. Nanha balak Dhruva Bhagwan ke paas apne poorvajon se bada raajya chahte gaya, chhah maheene tapasya ki, aur Bhagwan ka darshan paaya, aur jis pal usne unhe dekha ichchha jhad gayi. "Main toote kaanch ke tukde dhoondh raha tha," usne kaha, "aur mujhe heera mila." Iska ulta hai Vrikasura, jisne Shiva ko puja, jinka swabhaav hai jo maanga jaaye dena, aur jis pal use vardaan mila usne use khud Shiva par aazmaana chaha. Krishna kabhi ek ichchha itni andhi tarah nahi dete. Ye unmen se ek farak hai, aur phir bhi Shiva sab se dayalu aur ek sab se adbhut bhakt rehte hain.

Bhagwan aur devtaon ko ek hi star par maanna, shastra kehte hain, ek tarah ki nastikta hai, kyunki jo aisa maanta hai woh Param se prem karne ka mauka kho deta hai. Nirakaar drishti ko sahejne wale acharya, Shankaracharya, ek jaanne layak udaharan hain. Ve tab aaye jab Vedon ka galat istemaal ho raha tha, aur Bhagwan ke apne nirdesh par unhone sikhaaya ki Bhagwan ka koi roop nahi, ek shiksha jo ve khud pasand nahi karte the par Bhagwan ke sevak ke roop mein sweekaar ki. Phir bhi unka antim updesh isse alag tha, prasiddh bhaja govindam, "Govinda ko bhajo," aur ve Krishna ki sruti karte bhajan chhod gaye.

Devtaon ki saanvidhaanik sthiti

Devtaon ke shareer hain, par hamare jaise nahi. Jahan hamare prithvi, jal aur agni se bane hain, unke sookshm hain, mukhya roop se mann, buddhi, aur ahankara se bane, isi liye ve itne shaktishaali aur bhog mein itne saksham hain, phir bhi material aur kshanik. Apne pichhle achhe karmon se ve sattva-gun mein rakhe jaate hain, parishkrit bhog ke saath, par sattva tak ek atma ko antim kadam se rok sakta hai, aur na yahan na oonche lokon mein koi praani teen gunon se mukt hai (Bhagavad Gita 18.40). Ve mahan rishiyon se ismen alag hain, ki devta prabandhak hain jo Bhagwan ke liye brahmand chalate hain, jabki rishi bhakta hain jo unke paas aate hain. Unka sthaan ek swami-sevak rishta hai, udaar aur lacheela, jismen ve swami dikhte hain aur sach mein sevak hain. Shastra unki utpatti tak Bhagwan ke apne shareer se batate hain, Indra unke paraakram se, devta-samuh unki kripa se, Shiva unke krodh se, Brahma unki shaant buddhi se, pavitra mantra unke rom se, aur mahaan rishi unke kati-pradesh se.

Acharya Madhva ne, Garuda Purana ka havala de kar, sant-praaniyon ki ek seedhi banaayi, jin sab ko shanta, shaant aur punya, maana jaata hai, teen gunon ke andar, aur uspe devta oonche khade hain, un mahan yogi-rishiyon se bhi upar jo lokon ke beech ichchha se yaatra kar sakte hain, aur jo manushya Vedic karm theek se karte hain unse bhi neeche. Yahi wajah hai ki devta hamare gehre sammaan ke layak hain, un yogiyon se bhi zyada. Ve Bhagwan ke adbhut sevak hain, aur unka apmaan hamare apne aadhyatmik jeevan ko haani pahunchata hai. Iske ulat, shuddh bhakt teeno gunon se pare khada hai, kyunki poori bhakti mein leen ek jeev turant unhe paar kar leta hai (Bhagavad Gita 14.26), aur isi liye sab se surakshit raah aise bhakt ki sangat dhoondhna hai.

Ek aur baat humein yahan garv se bachaati hai. Devta hamesha Krishna ko Bhagwan nahi pehchaante. Brahma ne ek baar un par shanka ki aur unke gwaal-baalon aur bachhdon ko chura kar unhe parakha, aur Indra ne, unhe na jaante, moosladhaar baarish bheji jiska jawab Krishna ne Govardhan parvat utha kar diya. Kabhi Bhagwan ye bhoolna khud rachte hain, apni leelaaon ke liye, aur jo bhi unke aur devtaon ke beech hota hai woh ant mein sab ke bhale ke liye hai. Toh sab se achha hai unhe kabhi ek chhote manushya paimaane par na aankna, Brahma aur Indra ko sab se badh kar.

Jaani-pehchaani devta, sankshep mein

Teen sab se zyada pooje jaane waalon ki or mudne se pehle, vyaapak mandali se milna madad karta hai, har ek apne vibhaag mein Bhagwan ka ek mahaan sevak. Brahma se hum mil chuke hain, dvitiya rachayita; pehli rachna, sarga, khud Bhagwan ki hai jab ve brahmand saans se baahar chhodte hain, aur dvitiya rachna Brahma aage badhata hai jab Bhagwan use sajjit kar dete hain. Unki sangini Saraswati hain, vidya ki devi. Surya, soorya-devta, Surya-Narayana ke pratinidhi hain, aur unki dhoop ke bina lagbhag koi jeevan na ho; ve aam taur par ek shaktishaali shakti-praapt atma hain, aur kabhi khud Bhagwan. Kartikeya, Shiva aur Parvati ke putra aur Ganesha ke bhai, devtaon ki senaaon ke senapati hain, aur Dakshin Bharat mein bahut unhe param maan kar pujte hain. Hanuman sevakon mein sab se mahaan hain, vishesh roop se shakti-praapt, khud Bhagwan nahi balki ek atyant shaktishaali bhakt. Aur bahut aur hain, har ek apne zimme ke saath: Vayu hawa, Agni agni, Varuna jal, Kubera devtaon ke koshaadhyaksh, aur Yamaraja, jinhe Dharmaraja bhi kehte hain, jo galat ke liye dand aur achhe ke liye phal baant-te hain.

Bhagwan Shiva

Saare devtaon mein, Bhagwan Shiva Param ke sab se kareeb hain, aur sab se zyada pooje jaate hain, toh ve ek dhyaan se dekhne layak hain. Jab Krishna, Vishnu ke zariye, material duniya ko chhoona chahte hain, ve Shiva ban-te hain, aur Shiva ki drishti material prakriti ko jaga deti hai. Toh Shiva ek saath Krishna ke samaan aur unse alag hain, ek paheli jise shastra doodh se samjhate hain. Doodh kisi khatte ke sparsh se dahi ban jaata hai, aur dahi na poori tarah doodh ke samaan hai na poori tarah alag, aur ek baar bana toh wapas nahi ban sakta. Theek isi tarah Bhagwan, madde ke sampark mein, Shambhu, Shiva ban-te hain, sanhaar ke kaam ke liye (Brahma Samhita 5.45). Koi farak nahi, jaise doodh aur dahi ek hi padaarth hain, aur phir bhi ek farak, kyunki Krishna aur Vishnu is duniya ko kabhi seedhe nahi chhoote aur aisa sirf Shiva ke zariye karte hain.

Toh Shiva Param Bhagwan nahi hain, chahe ve unke atyant kareeb hain, divya aur phir bhi madde se apni najdeeki aur agyaan ke gun par apne adhikaar se alag. Ve khud agyaan mein nahi, balki agyaan ke prabhaari hain, aur unki pooja ek atma ko Vishnu ki pooja jitni aadhyatmik oonchaai tak nahi le jaati. Aur phir bhi Shiva sab se dayalu hain. Jise samaj ne, samuday ne, parivaar ne, har hitaishi ne thukra diya, Shiva use sharan dete hain. Ve woh kunji rakhte hain jo ek atma ko is material duniya se nikalne deti hai, jabki Krishna woh kunji rakhte hain jo use aadhyatmik mein pravesh karne deti hai. Kashi mein kaha jaata hai ki jab koi marta hai, Shiva khud aa kar uske kaan mein Rama ka naam bolte hain, kyunki Rama hi atma ko ghar le jaate hain.

Unke bhakt teen prakaar ke hote hain. Bhoot, pret, aur ajeeb tyaage hue praani jinhe ve niri kripa se sharan dete hain. Yogi aur tapasvi jo unhe vairaagya mein pujte hain. Aur woh bahut jo bas kuch chahte hain, jinhe ye sab se udaar daata de deta hai. Ve Brahma se upar khade hain par Vishnu se neeche, ek anokha jivit praani apni hi ek shreni mein jise Shiva-tattva kehte hain, apne pachpan gunon ke saath. Unka dhaam Kailash parvat hai, jise Shivaloka bhi kehte hain, jo is duniya se pare theek us kone par baithta hai jahan material aadhyatmik se milta hai, aadha aadhyatmik lok ke andar aur aadha baahar. Ve gunavtaron mein se ek hain, agyaan ke prabhaari, aur brahmand ke ant mein use nasht karna unka kaam hai, aur is sab mein ve Vishnu ke sab se mahan bhakt rehte hain. Ve linga ke roop mein pooje jaate hain, baarah mahan Jyotirlingon aur anginat chhoton par, Kashi unke sab se priya nagar ke saath, aur ve chaar adhikrit Vaishnav paramparaon mein se ek, Rudra Sampradaya, ke mukhya hain. Bel-patra aur doodh se snaan kara kar pooje, itni aasaani se prasanna ki ve maangne wale ke liye bura tak de denge, ve theek hi Ashutosh kehlate hain.

Ek baat bahuton ko uljhati hai. Khud Bhagwan Rama ne Shiva ki pooja ki, aur log poochhte hain ki Param kisi ki pooja kaise kar sakte hain. Jawab Bhagwan ki apni vinamrata mein hai. Mahan atmaayein khud ko ishtihaar nahi kartin, aur Krishna apni sarvochchata sirf Gita mein batate hain, Bhagwan kehlane se kahin zyada apne bhakton se ek mitra ki tarah vyavhaar karne ki parwah karte hain. Toh Bhagwan Shiva ko apni pooja karne dete hain aur badle mein Shiva ki pooja karte hain, kyunki ve apne bhakton se itna prem karte hain, aur Shiva unmen sab se mahan hain. Ye ek dayalu maalik se zyada ajeeb nahi jo apne hi karmchaariyon ke liye chai laata hai. Wahi Bhagwan ne gareeb brahmana Sudama ka swaagat kiya, jo kuch na le kar aaya, dubla aur maile kapdon mein, aur use apne hi bistar par bithaaya, uske paer dhoye, khilaya, aur kapde pehnaye.

Durga, jail ki rakshak

Durga ko samajhne ko hum aadhyatmik duniya se shuru karte hain, jahan Bhagwan ki teen shaktiyaan hain, sandhini jo astitva ko thaame, samvit jo gyan hai, aur hladini jo aanand deti hai, aur aanand-daayini hladini ki mukhya Srimati Radharani khud hain. Isse do roop nikalte hain jinhe aksar dono Durga kehte hain. Pehla Yogamaya hai, Bhagwan ki antarang shakti, Radharani ka ek vistaar. Wahi hai jo Bhagwan tak ko bhula deti hai ki ve Bhagwan hain, kyunki agar ve hamesha yaad rakhen toh koi unke saath khel nahi sakta, aur unki leelaaon ke mithe aadan-pradaan na hote. Wahi hai jo unke shuddh bhakton ko unse ek pita, ek maa, ek mitra, ek priyatam ki tarah prem karne deti hai, aur jo unki har leela rachti hai. Doosri Mahamaya hai, jismen Yogamaya is duniya mein badal jaati hai, aur wahi Durga hai jise hum jaante hain. Uska kaam un atmaaon ko sudhaarna hai jinhone aadhyatmik lok ke khilaf vidroh kiya aur yahan gire, aur jo sudhrenge nahi unhe yahin rakhna. Wahi hai jo woh jaadu daalti hai jisse ek baddh atma khud ko ek aisi duniya mein sukhi maanti hai jahan koi sach mein sukhi nahi ho sakta, halaanki un mukt atmaaon par uska koi zor nahi jo pehle se Bhagwan ke saath hain.

Shastra jo chhavi dete hain woh ek jail hai. Ye duniya jail-ghar hai, aur Durga uski adhikshak, uski dwaarpaal. Yahan jeevan anishchit hai, dukh nishchit hai, har naata kshanik hai, aur mrityu nishchit hai, aur jaise kaidiyon ko ek vardi di jaati hai, humein ye maans-haddi ke shareer diye jaate hain. Jab tak hum ek pehnte hain hum uske adhikaar mein hain. Par woh Bhagwan ki ek shuddh bhakt hai, aur uska humein rakhna kroorta nahi. Woh humein sirf tab tak rakhti hai jab tak hum sudharne ko taiyaar na hon, aur jis pal hum Param ki or mudte hain woh jailar se sahaayak ban jaati hai. Brahma Samhita ise theek kehti hai, ki baahari shakti Maya, aadhyatmik urja ki chhaaya, sab dwara Durga ke roop mein pooji jaati hai, is duniya mein srishti, paalan, aur sanhaar ki agency, aur woh poori tarah Govinda ki ichchha ke anusaar kaam karti hai (Brahma Samhita 5.44). Jab ek atma, aatma-bodh-praapton ki sangat se, Govinda ko yaad karne lagti hai, Durga khud uski mukti ka saadhan ban jaati hai.

Toh poora sawaal ye hai ki hum usse kya maangte hain. Log usse dhan, svaasthya, ek jeevan-saathi, bachche, ek gaadi maangte hain, aur woh ye cheezein deti hai aur unhe yahin rakhti hai, aur mauka kho jaata hai. Iske badle Param ke kareeb aane ko maango, aur woh tumhen wahan le jaayegi. Woh Shiva ki sangini hai apne anek naamon ke saath, woh mool material stree jaise ve mool material purush hain, aur unke do putra Kartikeya aur gaja-mukh Ganesha hain. Uske ek sau aath naam hain aur ek bada parv, khaas kar Bengal mein, jahan Durga Puja kai din chalti hai, aur use ek saath sundar aur ugra dikhaya jaata hai, anek-bhuja, astra-dhaarini, apne sinh par sawaar, asur ko maarne ke liye prasiddh. Uska prabhaav dharm se kahin aage tak jaata hai, aur 'Vande Mataram' geet asal mein usi ko samarpit hai. Pooja vishaal hai, aur uski galat-fehmi hi khatra hai.

Ek katha is seekh ko rakhti hai. Chandidas Durga ko pujta tha aur dhani tha, jabki uska bhai, ek gareeb Vaishnava, Shaligram ko pujta tha. Bhai ne ek baar ek sundar baageeche ke phool ko Bhagwan ko arpit karne ki chah ki, aur kyunki phool todne ko uska nahi tha, use sirf mann mein arpit kiya. Usi din Chandidas ne wahi phool Durga ko arpit kiya, aur jis pal usne kiya, devi uske saamne prakat huin, prasannta se bhari, use ek vardaan dete hue. Hairaan, usne poochha kyun, jab woh roz unhe pujta hai, woh aaj itni prasanna hai. Kyunki, unhone kaha, jo phool tumne mujhe arpit kiya woh pehle Bhagwan ko arpit hua tha, aur us pavitra phool ko dekh kar main prasanna ho gayi. Usne poochha kya, toh, woh tab prasanna hoti hai jab koi Param Bhagwan Krishna ko pujta hai, aur unhone jawab diya ki haan, Param saare kaaranon ke kaaran hain, aur woh sab se zyada tab prasanna hoti hai jab koi unhe pujta hai, toh agar woh use khush karna chahta hai, to Param ko puje. Chandidas samjha, Krishna ka ek mahan bhakt bana, aur samay paa kar Radha aur Krishna ke viraha-prem par kai geet rache.

Ganesha, jo raah saaf karte hain

Ganesha ka sthaan ek hi shlok tay karta hai, jo unhe apne gaja-sir ke ubhaaron par hamesha Bhagwan ke charan-kamal thaame batata hai, unse teen lokon ki raah se har vighna hataane ki shakti khinchte hue (Brahma Samhita 5.50). Yahi unka saar hai. Ve aadhyatmik duniya ki or ki raah ke vighna hataate hain, aur ye karne ki shakti Govinda ke charan-kamalon se aati hai. Isi liye ve kisi bhi kaam ke aarambh par pooje jaate hain, kisi anushthaan ya ek gaadi khareedne se pehle bhi sab se pehle sammaanit, Shiva ke sab se bade putra, ek gol-matol, pyaare, masti-bhare roop ke saath apne gaja-sir, mithaiyon ke shauk, zyada khaane ki aadat, aur apni savaari ke chhote mushak ke saath.

Param se unka rishta komal aur saaf hai. Ve hamari raah ke vighna hataane mein madad kar sakte hain. Par jo pehle se Krishna ka bhakt hai use unhe, na Shiva ko, na kisi devta ko alag se pujne ki zaroorat nahi, kyunki ye vyakti aadhyatmik duniya mein Vishnu ke vistaar ke roop mein sanatan roop se maujood hain, aur jisne Krishna ki sharan li hai woh pehle se unki sharan mein hai. Ye koi apmaan nahi. Hum in mahan vyaktiyon ko sneh se yaad karte hain theek isliye ki ve khud Bhagwan ke mahan bhakt hain jo doosron ko bhakt ban-ne mein madad karte hain. Aur hum Ganesha ke ek khaas rini hain, kyunki unhone hi shastron ko likha jaise ve bole gaye, taaki jab hum Bhagavad Gita ya Bhagavatam kholen, ye unki kripa se hai ki hum unhe padh paate hain.

Sammaan par ek baat

Yahan kuch bhi devtaon ko neeche dikhane ko nahi hai. Ve shaktishaali, sundar, aur achhe hain, Bhagwan ke vishwast sevak aur khud unke mahan bhakt, aur parampara unhe sab se oonche sammaan mein rakhti hai. Hum unki madad raah par maang bhi sakte hain, Shiva se Radha aur Krishna ke kareeb laane ko maang, ek devta ko unke din par usi prarthana ke saath hamare hriday mein sammaan de kar. Lesson ki ek hi baat ye hai ki mukti ke liye, is duniya se baahar aur ghar ki yaatra ke liye, hum Param ko pujte hain, aur aisa karte hue hum har devta ko ek saath sammaanit karte hain.

Is lesson ke mukhya shabd

Aage le jaane ki baatein

1. Ek Param Bhagwan hain aur anek devta, jo unke shakti-praapt sevak hain jo brahmand chalate hain, jaise mantri ek shaasak ke neeche seva karte hain.
2. Ek devta ek pad hai jise ek yogya atma rakh sakti hai, aur Brahma tak ek shaktishaali jeev hai jise marna hai; sirf Shiva apni shreni mein khade hain, jo Bhagwan madde ke sampark mein ban-te hain.
3. Rupa Goswami ki ginti, atma ke liye pachaas gun, Shiva ke liye pachpan, Vishnu ke liye saath, Krishna ke liye chaunsath, poori shreni ka naksha deti hai.
4. Devta-pooja kshanik material phal laati hai aur mukt nahi kar sakti, toh ek bhakt Param ko pujta hai, jo har devta ko ek saath santusht karta hai.
5. Shiva sab se karunamay, sab se mahan Vaishnav hain, aur is duniya se nikalne ki kunji rakhte hain, jabki Krishna aadhyatmik mein pravesh ki kunji rakhte hain.
6. Durga is duniya ki jail ki rakshak hai, Govinda ki ichchha se kaam karti, jo ek atma ke ghar ki or mudte hi jailar se sahaayak ban jaati hai.
7. Hum har devta ko Bhagwan ke mahan bhakt ke roop mein sammaan dete hain, aur Ganesha Govinda ki shakti se hamari raah saaf karte hain, par mukti ke liye hum akele Param ki sharan lete hain.

Pichhla lesson: ← Bhagavad Gita saar mein

Aap course ke ant tak pahunch gaye. Kisi bhi lesson ko phir se dekhne ke liye poore course ki suchi par wapas jaao.