रहस्यवाद

rahasyavad hindi sahity mean sarvapratham madhy kal se dikhaee p data hai. 'rahastyavad' se tatpary hai, "vah bhavanatmak abhivyakti jisamean koee vyakti ya rachanakar us alaukik, param, avyakt satta se apane prem ko prakat karata hai; vah us alaukik tatv mean doob jana chahata hai aur jab vah vyakti is charam anand ki anubhooti karata hai to usako vahy jagath mean vyakt karane mean use atyant kathinaee hoti hai. laukik bhasha, vastuean us anand ko vyakt nahian kar sakatian. isalie use us paralaukik anand ko vyakt karane ke lie pratikoan ka sahara lena p data hai, jo am janata ke lie rahasy ban jate hai".

prayog kal

hindi sahity par yadi dhyan diya jae to 'rahasyavad' sarvapratham madhy kal mean dikhaee p data hai. sant ya nirgun kavyadhara mean kabir ke yahaan, to premamargi ya soofi kavyadhara mean jayasi ke yahaan rahasyavad ka prayog hua hai. donoan param satta se ju dana chahate haian aur usame lin hona chahate haian. kabir yog ke madhyam se to jayasi prem ke madhyam se; salie kabir ka rahasyavad aantarmukhi v sadhanatmak rahasyavad hai, jabaki jayasi ka bahirmukhi v bhavanatmak.

vad-vivad

adhunik hindi kavy jagath mean jitani vibhinn vyakhyaoan aur vad-vivadoan ko 'rahasyavad' shabd ne janm diya hai, utani vibhinn vyakhyaoan aur vad-vivadoan ka adhar shayad hi koee aur shabd bana ho. ek paksh ke vicharak rahasyavad ke astitv mean vishvas rakhane ke sath hi use kavy jagath ki shreshthatam sampatti manate haian. doosare paksh ke vicharak rahasyavad ke astitv mean vishvas nahian rakhate aur rahasyavad ki rachanaoan ko anubhooti jany n manakar dhoang-janit aur kritrim manate haian. vad-vivad donoan vibhinn paksh valoan ko ek hi rah ka rahi bana dene mean prayah saphal nahian hota, kintu phir bhi vad-vivad se, agar hathadharmi usamean nahian hai, itana labh avashy hota hai ki donoan rahoan ki jatilataoan ki roop rekha kuchh-kuchh spasht ho jati hai.

vyakhya

'rahasyavad' ki rooparekha ko samajhane ke liye ek bat dhyan mean rakhani avashyak hai. hamari anubhootiyoan aur bhavanaoan ko abhivyakt karane ka sadhan bhasha, samajik vastu hai. laukik chiantan pranali aur anubhootiyoan ke adhar par hi bhasha ka vikas hua hai. jis tal ki anubhootiyoan ka abhivyakti karan rahasyavad ko janm deta hai, vah sadharan laukik tal se nitant bhinn hai. agar ek vyakti ko aise tapoo mean le jakar chho d diya jae, jahaan adhikaansh aisi vastuean haian, jo hamare jagath mean nahian haian, to vahaan se lautakar vah vyakti apane vahaan ke anubhavoan ko bina pratikoan ki sahayata ke abhivyakt nahian kar sakata. isi prakar rahasyavadi kavi ko bhi pratikoan ka sahara lena p data hai. usaki alaukik anubhootiyoan ko abhivyakt karane ki kshamata rakhane vale shabd prachalit laukik bhasha mean nahian hote.

ramakumar varma ki vyakhya

hindi kavita mean jise 'rahasyavad' ka nam diya jata hai, madhyakalin rahasyavad usase bahut bhinn hai. kabir ka rahasyavad samajhate samay profesar ramakumar varma ne rahasyavad ki vyakhya is prakar ki hai-

"rahasyavad atma ki us antarhit pravritti ka prakashan hai, jisamean vah divy aur alaukik shakti se apana shaant aur nishchhal sambandh jo dana chahati hai aur yah sambandh yahaan tak badh jata hai ki donoan mean kuchh bhi antar nahian rah jata."

kabir tatha jayasi ka rahasyavad

• kabir pahale yam niyam dvara man tatha sharir ko pavitr karate haian. phir asan aur pranayam dvara sharir tatha pranavayu ko sadhakar poornataya apane vash mean karate haian. phir pratyahar aur dharana dvara sab sthool tatha sookshm iandriyoan ko unake karyoan se alag hatakar chitt ke anukool karate haian aur ekagr chitt dvara sushumna na di ke mooladhar kamal mean avasthit kundalini ko jagrit karake oopar uthane ka prayatn karate haian. aur phir jab dhyan aur samadhi ki avastha mean kundalini jagrit hokar brahmarandhr mean pahuanch jati hai, tab ve eeshvaranubhooti prapt karate haian aur amrit varsha, bijali ki chamak, saik doan soory ke prakash aur alaukik svargiy sangit adi pratikoan dvara use abhivyakt karate haian. us anubhooti ke abhivyaktikaran mean hi unaki rahasyavadi rachanaoan ki srishti hoti hai.

• jayasi apane hriday ke prem ko tivr, vyapak aur ghanibhoot banane ka prayatn karate haian. isi sadhana mean ek samay ata hai, jab unake liye charachar srishti ka saundary usi amit chirantan saundary ki pratichchhaya ho uthata hai aur unake hriday ki sampoorn ragatmak pravrittiyaan usi ek tatv ka adhar lekar nana rangoan sugandhoan ke kali-kusumoan mean prasphutit ho uthati haian. vahi anubhooti unake rahasyavad ka mool hai.

bhakti kal ke sadhak kaviyoan ke is prakar ke rahasyavad ko achary ramachandr shukl ne apane 'kavy mean rahasyavad' tatha 'padmavat' ki bhoomika svikar kiya hai.

sadhana ki avashyakata

'rahasyavad' kisi bhi prakar ka ho, usaki sima tak pahuanchane ke liye srishti ke anekatv mean ekatv ki anubhooti prapt karane ke liye jivan mean jabaradast sadhana ki avashyakata hoti hai. jin sadhana pathoan par bhakti kalin rahasyavadi kavi chale the, un par aj agrasar hona asambhav nahian to kathin avashy hai. adhunik kavi sadhana jany anubhooti ki apeksha adhyayan dvara vikasit mastishk ke chiantan aur kalpana ka sahara adhik lekar chalata hai. kabir aur jayasi ki jin manasik sthitiyoan ka abhivyaktikaran unaki rahasyavadi rachanaoan ko janm deta tha, ve unaki kshanik manasik sthiti nahian thi. unaka rahasyavad aise anubhavoan ka phal tha, jinhean ve sada ke liye atmasat kar chuke the. vah rahasyavad ka tal unake dainik jivan mean vicharan ka tal tha.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh