Yoga ki Seedhi: Atma Bhagwan se Kaise Judti Hai

Yoga ka matlab hai Param Bhagwan se judna. Bas yahi sab kuch hai. Aaj duniya ke bahut hisson mein yoga ek fitness-fad ban gaya hai, shareer ke liye achha aur mann ke liye achha, aur ismein koi buraai nahi, sivaay iske ki jo cheez yoga ko yoga banati hai wahi chhoot jaati hai. Woh gum-shuda cheez hai aadhyatm, Param se asli judaav. Us judaav ke bina ek yoga class ek shaaririk ya maansik vyaayaam hai, aur jitna chalta hai utna achha, par abhi woh yoga nahi. Ye lesson poori yoga-seedhi chadhta hai, sabse neeche paayedaan se le kar shikhar tak, aur phir us sabse oonche paayedaan, bhakti, aur uske nau ango ko dhyaan se dekhta hai.

Yoga ki seedhi kya hai?

Ek seedhi socho. Har paayedaan jeene ka ek tareeka hai, aur har ek atma ko Bhagwan ke thoda aur kareeb le jaata hai. Aap ise ek-ek kadam chadh sakte ho, ya, jaisa hum dekhenge, seedhe shikhar tak ka rasta bhi le sakte ho. Chalne se pehle yahan poori seedhi ek nazar mein hai.

Sabse neecha paayedaan: pashu ki tarah jeena

Agar insaan sirf khaata, sota, prajanan aur raksha karta hai, toh woh jeevan pashu ke star ka hai. Ek pashu bilkul yahi chaar cheezein karta hai, aur jab ek insaan, behtar jaante hue, sirf yahi chaar karta hai, toh woh sabse neeche dhasakta hai. Ye lagbhag paap-jeevan hai, aur ye neeche le jaata hai, chhoti yoniyon aur neeche ke lokon ki taraf, kaafi paapi hone par narak jaisi sthiti tak bhi. Dukh ki baat, shayad duniya ka adhiktar hissa yahi hai. Hum is shreni mein nahi rehna chahte, aur achhi baat ye hai ki sirf ye sawaal poochh kar aap ise pehle hi chhod chuke ho.

Karma kanda: inaam ke liye kaam

Agla kadam hai karma kanda, sakaam karmkand. Iska matlab hai Vedon mein bataaye gaye yagya karna taaki devtaon ko prasann kiya jaaye aur badle mein kuch mile. Bhaav hai "main kuch karta hoon taaki badle mein kuch paaun." Ye niyantrit indriya-bhog hai, shastra ki seema ke andar. Shastra ek grihasth ko parivaar aur indriyon ka bhog karne ki anumati dete hain, jab tak woh unke niyamon ke anusaar ho. Isi tarah ke punya-karya, aspataal ya school banwana, yahin aate hain. Ye achhe karm hain, phir bhi ye Param Bhagwan se jude nahi, isliye is duniya ke andar hi reh jaate hain.

Karma-kanda jeevan kahan le jaata hai? Ya toh wapas dharti par, ya thodi der ke liye swarg-lok mein, itni der jitni mein kamaaya hua achha karm bhog liya jaaye, jiske baad credit khatm hone par atma dharti par laut aati hai. Isi liye karma kanda mushkil se yoga-seedhi par hai. Ye punya hai, paapi nahi, par ye hamein Bhagwan se nahi jodta.

Karma yoga aur nishkama karma yoga

Ab yoga shabd aata hai. Karma yoga ka matlab hai apne niyat kartavya karna par unke phalon se anasakt rehna. Aap wahi karte ho jo karna hai, aur agar safal ho toh achha, aur agar asafal ho toh bhi achha, kyunki aapne parinaam chhod diya. Ye khade hone ki ek mazboot jagah hai. Aisa vyakti shaant rehta hai, safalta par zyada bechain nahi aur asafalta par zyada toota nahi, hamesha sthir.

Nishkama karma yoga ek aur kadam aage jaata hai. Yahan phal sirf chhode nahi jaate, ve Bhagwan ko arpit kiye jaate hain. Aap Bhagwan ki prasannta ke liye karm karte ho aur laabh unhe de dete ho. Antar chhota lagta hai par bada hai. Karma yoga mein Bhagwan ka koi vichaar shaamil hona zaroori nahi, kyunki insaan parinaam se anasakt ho sakta hai bina kabhi unke baare mein soche. Jis pal Bhagwan ko samikaran mein laaya jaata hai, aur phal Param Bhagwan ko arpit kiye jaate hain, woh nishkama karma ban jaata hai. Isse agle janm mein achha kul milta hai, ya swarg-lok, ya pitron ke lok, Prajapati ke lok, aur ye atma ko ek manch deta hai jahan se woh aadhyatmik duniya ki taraf uth sake. Shuru karne ki achhi jagah, par shikhar nahi.

Gyana yoga: gyan ka maarg

Karma se ooncha hai gyana yoga, gyan ka maarg, aur ye bhakti ke bahut kareeb baithta hai. Yahan vyakti ne karm ke phal chhod diye hain, tapasvi jeevan jeeta hai, aur Brahman ke baare mein gyan jutata hai, Bhagwan ka woh nirakaar roop jise hum pichhle lesson mein mile. Gyani padhta hai, manan karta hai, aur asli aur naqli mein, Param aur ghair-Param mein bhed karta hai, aur ek sundar bodh tak pahunchta hai: ki hum ye shareer nahi hain. Ye akela hi ek ooncha gyan hai.

Gyani ki manzil aksar Bhagwan ki Brahman dharna hai. Ye sadhak aksar Bhagwan ki kiran se mohit ho jaate hain aur prakaash se aage nahi dekhte, isliye wahin atak sakte hain. Phir bhi ye karma yoga se behtar hai, kyunki ve anasakt bhaav se karm karte hain aur Bhagwan ka asli gyan paate hain. Iske ulat, Bhagavad Gita padhna vyakti ko seedhe Bhagwan tak le jaata hai, na ki unke aas-paas ki chamak mein chhod deta hai.

Dhyana yoga aur ashtanga ke aath ang

Aur ooncha hai dhyana yoga, jise ashtanga yoga bhi kehte hain, aathvaan maarg. Ab vyakti mann par kaaboo karta hai, jiski pichhle paayedaanon ko sakht zaroorat nahi thi, aur Bhagwan par andar dhyaan dharta hai, aksar Paramatma par. Gambhirta se kiya jaaye toh ye atma ko aadhyatmik duniya tak le jaa sakta hai, halaanki aksar Bhagwan se seedhe rishte ke bina. Aisi atma wahan ghaas ki tarah reh sakti hai, kinaare se Bhagwan ki leelaayein dekhti aur aanand leti par usmein bhaag liye bina.

Yahi woh maarg hai jo Krishna Bhagavad Gita ke chhathe adhyaay mein bataate hain. Arjun ladaai ke bajaay van mein jaana chahte the, toh Krishna ne unhe bataaya ki van wala maarg asal mein kya maangega. Poori vidhi sun kar Arjun ne kaha ki ye asambhav hai, ki uske liye hawa ko kaaboo karna mann ko us tarah kaaboo karne se aasaan hai jaise Krishna ne bataaya. Krishna ne maana ki ye kathin hai, aur kaha ki ye phir bhi ho sakta hai, lagataar abhyaas aur vairaagya se. Is yug mein woh kathinaai bilkul asli hai. Sirf paanch minute jaap karne ki koshish karo aur dekho mann kitni baar kisi material cheez ki taraf bhaag jaata hai.

Is maarg ka pramaanik dhaancha Patanjali ki vyavastha hai, jise aath charanon mein chadha jaata hai.

Dekho duniya ka lokpriya yoga kahan ruk jaata hai. Woh asana aur pranayama par kaam karta hai, aasan aur saans, aur usse aage nahi jaata. Ye do ang swasthyavardhak hain, aur ve shareer aur mann ko sthir karte hain, par akele mein ye shaaririk aur maansik vyaayaam hain. Baaki ang, aur sabse badh kar aadhyatmik judaav, wahi is abhyaas ko yoga banaate hain.

Bhakti yoga: seedhi ka shikhar

Aakhri paayedaan hai bhakti yoga, Param Bhagwan ki prem-bhari bhakti-seva. Yahi woh hai jise hum sujhaate hain, aur iske achhe kaaran hain.

Bhakti atma ko Bhagwan se seedhe jodti hai. Har neecha paayedaan kisi na kisi tareeke se paroksh hai. Gyani ko ye samajhne se pehle ki Bhagwan kaun hain, gyan ka ek pahaad chhaanna padta hai. Ashtanga yogi ko koi bodh aane se pehle charan-dar-charan mann aur indriyon par kaaboo paana padta hai. Karma yoga mein Bhagwan ka koi vichaar ho hi na. Bhakti in chakkaron ko chhod kar atma ko turant Param se jod deti hai. Aur ye baaki sab ko apne andar samete bhi hai, isliye neeche ke paayedaanon ka koi mol kho nahi jaata.

Yahan ek aur kripa hai. Seedhi ek-ek paayedaan chadhi jaa sakti hai, jaise aap seedhiyaan chadhte ho, ya ise lift ki tarah liya jaa sakta hai, seedhe shikhar tak. Aap is waqt seedhi par chahe kahin bhi khade ho, koi cheez aapko seedhe bhakti tak jaane se nahi rokti. Chhote jeevan ke yug mein, woh tezi ek tohfa hai.

Bhakti Bhagwan ke kisi ek roop se bandhi nahi. Krishna, Vishnu, Ramachandra, kisi bhi avatar par, wahi prem-seva laagu hoti hai. Aur yahan khud Krishna poori seedhi ke baare mein kya kehte hain, chhathe adhyaay ke ant mein, usi adhyaay mein jisne Arjun ko kathin ashtanga maarg sikhaaya tha:

"Saare yogiyon mein, woh jise mujh par gehri shraddha hai aur jo hamesha mujh mein sthit reh kar apne andar mera smaran karta hai aur mujhe divya prem-seva arpit karta hai, woh yoga mein mujhse sabse antarang roop se juda hai, aur sabse ooncha hai. Yahi meri raay hai." (Bhagavad Gita 6.47)

Bhagwan dhyaan par ek adhyaay ka ant bhakt ka naam le kar karte hain, dhyaani ka nahi.

Bhakti ke nau ang kya hain?

Agar bhakti lakshya hai, toh vyavhaar mein woh dikhti kaisi hai? Iska jawab bahut pehle Prahlad Maharaj ne diya, Srimad Bhagavatam ke ek shlok mein:

"sravanam kirtanam visnoh smaranam pada-sevanam / arcanam vandanam dasyam sakhyam atma-nivedanam" (Srimad Bhagavatam 7.5.23)

Ye shuddh bhakti-seva ke nau ang hain. Inmein se kisi ek se judo, ya kuch ka mel, ya saare nau, aur aap theek se bhakti mein sthit ho. Shastra hamein har ek ang ko siddh karne wala ek bhakt bhi deta hai, taaki hum dekh sakein ki ek ang, apni gehraai tak le jaaya jaaye, toh kya kar sakta hai.

Sunna. Sunna judne ka sabse aasaan tareeka hai, aur bhakti ki shuruaat. Dhyaan se suna gaya sandesh hriday mein utar kar jeevan badal sakta hai. Parikshit Maharaj, Arjun ke pote, isi ek ang se siddh hue. Saat din mein marne ka shraap milne par, is dhaarmik raja ne shraap se ladne ki koshish nahi ki. Woh Ganga ke kinaare gaye aur gyaani logon se margdarshan ke liye ruke. Bhagavad Gita sikhaati hai ki jeete-ji kya karein, aur Bhagavatam ki ant-samay kya karein, aur yahi sawaal ab unke saamne tha. Jab Sukadeva Goswami ne unhe saat din-raat Bhagavatam sunaaya, sirf use sun kar unhone Bhagwan ka bodh paaya aur aadhyatmik duniya pahunche. Sunna garbh mein jaagne wali pehli indriya hai aur mrityu par jaane wali aakhri.

Jaap aur kirtan. Bhagwan ke naam gaana, aur khud ko gaate hue sunna, bahut tezi se shuddh karta hai. Chaitanya Mahaprabhu ke shabd cheto-darpana-marjanam isi ko batate hain: jaap hriday ke darpan ko uski saari dhool se saaf karta hai. Khud vaachak, Sukadeva Goswami, Vyasadeva ke solah saal ke putra, itne virakt aur itne siddh the ki ve saare bade rishi unhe raasta de kar baithne aur raja ke sawaalon ka jawab dene ko kehte hain. Ve Bhagavatam ke mahaan pramaanik vaktaon mein gine jaate hain.

Smaran. Bhagwan ka lagataar smaran, achhe samay, bure samay, aur saadhaaran samay mein, teesra ang hai, aur Prahlad Maharaj ise jeete the. Apne hi pita Hiranyakashipu dwara baar-baar sataye jaane par, us baalak ne ek baar bhi Bhagwan se raksha nahi maangi. Woh bas smaran karta raha, Om Namo Bhagavate Vasudevaya, apne liye kuch nahi maanga, aur Bhagwan har khatre mein use bachaane aaye. Itna leen tha woh ki apne pita ke atyaachaar ko ek tarah ka khel samajhta raha aur kabhi kisi ka bura nahi socha, aur Srimad Bhagavatam uske charitra ko do poore adhyaay deta hai. Use bachaane ke liye Bhagwan ant mein aadhe-manushya aadhe-sinh Nrisimhadeva ke roop mein prakat hue, aur bhakt aaj bhi roz Nrisimha prarthana gaate hain, raksha sirf isliye maangte hue taaki ve Bhagwan ki seva karte rahein, kabhi apne aaram ke liye nahi. Jab uski bua Holika, jise aag se abhay ka vardaan tha, use god mein le kar aag mein baithi, toh wahi jali jabki Prahlad bina vichlit baitha raha, Bhagwan mein leen.

Charan-kamal ki seva. Lakshmi Devi, saubhagya ki devi, hamesha Bhagwan ke charan-kamal ki seva mein lagi rehti hain aur unka saath kabhi nahi chhodtin. Bahut log dhan ke liye Lakshmi ki pooja karte hain bina ye samjhe ki Lakshmi sirf wahin hain jahan Narayana hain. Narayana ki pooja karo, aur Lakshmi khud-ba-khud aa jaati hain.

Vigrah-pooja. Vigrah Bhagwan ka pramaanik vistaar hai, ek asli postbox ki tarah: usmein chitthi daalo aur woh apni manzil tak pahunch jaati hai, kyunki box pramaanik hai. Ek asli vigrah ko jo bhi seva arpit ki jaaye woh Param Bhagwan tak pahunchti hai, kyunki vigrah aur Bhagwan alag nahi. Prithu Maharaj, Bhagavatam ke chauthe canto mein varnit, apne raajya ka saara dhan Bhagwan ko arpit kar ke is ang ko siddh kiye, Bhagwan ko itna prasann kar ke ki khud Vishnu ke ek sevak, aur Bhagwan Shiva tak, us raja ka sammaan karne aaye.

Prarthana. Akrura ne apna jeevan prarthana se siddh kiya, jab woh Kamsa ke aadesh par Krishna ko Mathura laane Vrindavan jaa rahe the. Atyaachaari dwara bheje jaane par bhi, Akrura Bhagwan ke bhakt the, aur raaste mein unhone dhool mein Krishna ke charan-chinh dekhe aur abhibhoot ho kar prarthana par prarthana arpit ki. Unse hum seekhte hain ki kisi pavitra sthan par kaise jaayein. Ek mandir Vrindavan hai, aadhyatmik duniya se alag nahi, isliye hum bhakti-bhare hriday se jaate hain, khud ko bhaagyashaali aur anadhikari mehsoos karte hue ki hamein andar aane diya gaya. Hum unka aabhaar maante hain jinhone ye darshan sambhav banaaya, Bhagwan ke charanon ki mahima gaate hain, unke roop aur leela par dhyaan dharte hain, aur sirf Krishna-katha tak rehte hain, koi gap-shap aur koi rajneeti nahi.

Sevak ki tarah seva. Hanuman dasyam ke param udaharan hain. Bhagwan Ramachandra ke antarang sevak ke roop mein unhone har kathinaai mein har aadesh poora kiya, aur Bhagwan ki ichchha use kahe jaane se pehle hi jaan lete the. Is duniya mein "sevak" neecha lagta hai, phir bhi aadhyatmik duniya mein sevak hi asli swami hai, prem se Bhagwan ko jeet leta hai. Bhagwan ka sevak ban-na koi neechi sthiti nahi, kyunki jo pratidaan woh dete hain woh adbhut hai.

Mitrata. Arjun ne Bhagwan se mitrata siddh ki. Woh Krishna ke itne kareeb ho gaye ki Bhagwan unke saarthi ban-ne ko maan gaye. Rath haankte hue, Arjun ghodon ko ek taraf mode ke liye Krishna ko paair se ishaara tak karte the. Ye ek vinamra sthiti hai, aur Bhagwan ne use khushi se apnaaya apne mitra ki seva ke liye. Agar hum woh bhaav rakhein, toh Param Bhagwan se mitrata ka rishta hamare liye bhi khula hai.

Poora samarpan. Bali Maharaj ne atma-nivedanam, sab kuch de dena, siddh kiya. Jab vaaman-brahman Vamanadev unke yagya mein aaye aur teen kadam zameen maangi, Bali ne usse kahin zyada dene ki peshkash ki. Unke apne guru Sukracharya ne chetaaya ki ye baalak Vishnu hai aur sab le lega, aur Bali ne jawab diya ki agar khud Vishnu maangne aaye hain toh woh jo kuch unke paas hai sab de denge. Unhone apne guru ki avehlna ki aur poora samarpan kar diya. Bhagwan ne ek kadam mein dharti dhaak li aur doosre mein saari srishti, phir poochha teesra kahan rakhein, aur Bali ne apna sir aage kar diya. Prasann ho kar Bhagwan ne unhe Sutala ka raajya diya aur khud unke dwaarpaal ban gaye, ek bhakt ke samarpan se swami sevak ban gaya.

Ek bhakt jisne saare nau siddh kiye

Shastra ek aisa raja bhi dete hain jisne saare nau ang ek saath siddh kiye, Ambarish Maharaj. Bhagavatam batata hai ki unhone apna mann Bhagwan ke charan-kamal par tikaaya, apne shabd Bhagwan ki mahima varnan par, apne haath mandir ki safaai par, apne kaan Krishna ke baare mein sunne par, apni aankhein vigrah aur Mathura-Vrindavan ke pavitra dhaam dekhne par, apna sparsh bhakton ke shareer par, apni gandh Bhagwan ko arpit tulsi par, apni jeebh Bhagwan ke prasad par, apne paair pavitra mandiron tak chalne par, apna sir Bhagwan ke aage jhukne par, aur apni har ichchha din-raat Bhagwan ki seva par lagaayi. Unhone ek baar bhi apne bhog ke liye kuch nahi chaaha. Yahi tareeka hai Bhagwan se lagaav badhaane aur har material chaah se mukt hone ka, aur hum apni chhoti si maatra mein in bhakton ka anusaran kar sakte hain, khaaskar jaise-jaise hum bade hote hain aur dekhte hain ki aur kuch khaas maayne nahi rakhta.

Bhakti shuru hone par usko kaise bachaayein?

Jab bhakti jad pakadti hai toh ye ek beej bone jaisa hai, bhakti-lata-bija, bhakti ki bel ka beej. Koi bhi maali jaanta hai aage kya hota hai. Beej ankurit hota hai, aur us nanhe paudhe ko seenchna, sambhaalna aur bachaana padta hai, kyunki uske saath kharpatwaar bhi ug aati hai aur chhod do toh use ghont degi. Buri sangat aur is duniya ke anek pralobhan wahi kharpatwaar hain. Bhakti ki bel ko uske phal, prema, Bhagwan ke shuddh prem, ki taraf badhte rakhne ke liye, hum use in nau ango se seenchte hain aur kharpatwaar ko pehchaan kar ukhaadna seekhte hain. Bel ko sambhaalne ki poori vidhi apne aap mein ek alag adhyayan hai, kisi aur din ke liye.

Is lesson ke mukhya shabd

Aage le jaane ki baatein

1. Yoga ka matlab Bhagwan se judna. Uske bina, ye sirf vyaayaam hai.
2. Seedhi pashu-jeevan se karm, gyan aur dhyaan se ho kar bhakti tak uthti hai.
3. Har neecha paayedaan adhura ya paroksh hai. Bhakti atma ko Bhagwan se seedhe jodti hai aur baaki ko samete hai.
4. Aap paayedaan-dar-paayedaan chadho ya jahan ho wahin se seedhe bhakti tak jaao.
5. Krishna sabse ooncha yogi prem-bhakt ko batate hain, dhyaani ko nahi (Gita 6.47).
6. Bhakti ke nau ang hain, aur ek bhakt ne har ek siddh kiya, jabki Ambarish ne saare nau.
7. Is yug mein, pavitra naam ka dhyaan-bhara jaap sabse saral aur pakka judaav hai.

Pichhla lesson: ← Bhagwan ke teen roop

Agla lesson: Mandir pooja aur arati ka arth →

Poore course ki suchi par wapas jaao.