रूप गोस्वामी भक्ति-रचनाएँ

radharani ki kripa

lupt tirthoan ke uddhar aur granth-rachana adi karyoan mean sanlagn rahate hue bhi roop gosvami ki antarik sadhana chalati rahi. unake granthoan ki samapti mean diye vivaran se pata chalata hai ki bhajan ki suvidha ki drishti se ve apane rahane ka sthan badalate rahate. kabhi bhadravan mean rahate, kabhi nandishvar ke nikat, kabhi govardhan ki talahati mean sanatan gosvami ke bhajan-kuti mean aur kabhi radhakund mean raghunath das gosvami aur krishnadas kaviraj ke sannidhy mean. is bich unake aur unake isht radha-krishna ke bich jo ghatanayean ghatian unhean kaun jane? par unamean se kuchh bahut prachalit haian, jinaka ham yahaan ullekh kareange. bahut din ho gaye roopagosvami ko dham mean rahate aur dhameshvari ka chintan karate. par unaki sakshath kripa ka anubhav unhean n hua. ek bar jab ve nand gram mean rah rahe the, unaki kripa n prapt kar sakane ke karan unhean b da kshobh hua. kshobh badhata gaya. radharani ka virah asahy ho gaya. pran unaki kripa ke bina chhatapat karane lage. khana-pina chhoot gaya. madhukari ko jana band ho gaya.

usi samay sanvad mila ki sanatan gosvami a rahe haian unhean dekhane. ve chinta mean p d gaye ki guru-tuly apane agraj ke kaise, kya seva karean. vasana jagi ki kahian se avashyak samagri upalabdh hoti to khir banakar unhean khilate. par samagri ati kahaan se? kisi se kuchh maangane ka unaka niyam nahian tha. madhukari ko jate to bina maange rotiyoan ke took aur milata hi kya? vasana daba deni p di.

usi samay ek braj-balika ayi doodh, chaval, shakkaradi bahut-sa saman lekaran boli- "baba too madhukari ko nay gayau kee dina te. bhookhau hoyago. maan ne tere tanee saman bhejyau hai. khir banay ke pay lijauan." roop gosvami avak! sanatan gosvami ko khir khilane ki unaki vasana jagate hi saman prastut! yah kaisi radharani ki kripa! unhoanne tanik bhi vilamb n kiya. tatkal hi balika ki maan ko prerana dekar saman bhijava diya.

roop gosvami yah soch rahe the aur unaki aankhoan se aansoooan ka nirjhar bah raha tha. radharani ki kripa dekh unaka hriday dravit ho raha tha par hriday ka kshobh phir bhi kam nahian ho raha tha vah to aur badh hi raha tha. radharani kripa karati haian to bhi door rahakar luk-chhipakar doosaroan ke madhyam se karati haian, mujhe kupatr jan svayan samane n ana hi thik samajhati haian- ve soch rahe the. balika unaki or vismay se dekh rahi thi. dekhate-dekhate boli- "baba too robe kayako hai? durbal hai, khir banayave ki shakti naany, ja mare? to la khir maian banay dooan."

"na lali, khir to maian bana looanga. durbal nahian hooan."

"baba, tero moanh do to sookh rahyau hai. hath-pairan mean jan dikhe naany. khano-pino band kar rakhyau hai. madhukari ko jay naany, to durbal to apee hoyago. chyauan nee jay madhukari ko?

"lali, madhukari ke liye hi kya vrij mean p da hooan? vrajeshvari ki kripa ke lie. jab ve kripa karati hi nahian, to madhukari ja ke kya karooanga?"

"baba, too jane naany. kripa to topaian hay rahi hai. tabee to toko hiyaan rakh rakhyau hai radharani ne. maan kahyau karai baqi kripa ke bina kooo vraj mean rah naany sake. jasoan too du:kh mati kare, achchho. maian jaooan. khir banay ke pay lijoan, nee radharani du:kh pameangi." vah balika sneh bhari drishti se baba ki or dekhati aur muskarati vahaan se chali gayi.

mridu-madhur svar mean bholi balika ke antim shabdoan ne aur usaki snehamayi madhumayi drishti ne baba ke hriday mean ek naye alodan ki srishti ki. tho di der mean sanatan gosvami a gaye. khir banakar roop gosvami ne unhean khilayian khir ki aprakrit sugandh aur svad se ve chamatkrit rah gaye. use khakar jo aprakrit nasha chadha, use dekh unaka kautoohal aur bhi badh gaya. roop gosvami se unhoanne kaha- "roop, aisi khir to maianne kabhi nahian khaee! tumane kaise banayi?"

roop gosvami ne sab vritaant kah sunaya. sunate hi sanatan gosvami ke sharir mean ek siharan dau d gayi. ve ashrusikt vispharit netroan se roopagosvami ki or dekhate rah gaye. kuchh der bad bole- "roop! tum nahian janate ki vah balika jo khir ki samagri laee thi kaun thi. ve svayan radharani thian. tumane unhean itana kasht diya. ve apane bhakt ko bhookha kab dekh sakati haian? ab phir kabhi jan-boojhakar bhookhe rahane ki bat n sochana."

"aur dekho, apane liye ya kisi aur ke liye kisi vasana ko bhi hriday mean sthan n dena. bhakt ki vasana ki poorti ke liye hi radharani svayan chanchal ho uthati haian. tumhare hriday mean mujhe khir khilane ke lie jo vasana huee thi vah bhi ek karan hai unake svayan itana kasht karane ka."

yah sun roop gosvami ke vachanoan ki pushti ke liye kisi bahy sakshy ki avashyakata to thi nahian. par bahy sakshy se bhi unaki pushti apane-ap ho gayi, jab ve doosare din us balika ke ghar gaye madhukari ko. use vahaan n dekhakar gharavaloan se poochha, to unhoanne kaha- "vah to bahut dinoan se masi ke ghar doosare gaanv gayi hai. abhi ayi kahaan hai?"

ab aur bhi is bat mean sandeh karane ka koee avakash n raha ki us vraj-balika ke roop mean radharani hi ayi thian khir ki samagri lekar. ana to tha hi unhean. apane donoan priy bhaktoan ki ek sath seva karane ka avasar unhean phir kab milata? priyadas ji ne bhaktamal ki tika mean sootr roop mean is ghatana ka ullekh is prakar kiya hai-

rahe nandagaanv roop, aye shrisanatan joo,

mahasukharoop bhog khir kau lagaiyai॥

neku man aee, sukhadaee priya la dili joo,

manau kooo balaki susoj sab lyaiyai॥

karikai rasoee soee, lai prasad payau,

bhayo, amal so ayo badhi, poochhi, so jataiyai॥

"phairi jin aisi karau, yahi dridh hiye dharau,

dharau nij chal" kahi aankhean bhari aiyai॥ 359॥ [[chitr:govinddev-4.jpg|govind dev ji ka mandir, vrindavan
Govind Dev Temple, Vrindavan|thumb|250px]]

gopal ki kripa

roop gosvami ke sath isase poorv ghati ek aur ghatana se bhi is bat ki pushti hoti hai ki unaki vasana ki poorti ke lie svayan unake isht ko kasht karana p data. chaitany-charitamrit mean ullekh hai ki ek bar unake man mean vasana jagi gopal (shrinathaji) ke darshan karane ki. gopal ka mandir govardhan parvat ke oopar tha. govardhan parvat par roop gosvami chadhate nahian the, kyoanki ve use sakshat shrikrishna ka vigrah manate the. aisi sthiti mean unaki vasana poori karane ke lie gopal ko svayan unake nikat ana p da. unhoanne kuchh aisi maya phailayi, jisase unake bhaktoan ko unake mandir par mlekshoan ke akraman ka bhay ho gaya. ve unhean mathura le gaye. vahaan vitthaleshvar ke ghar gopal ne ek mahine unaki seva svikar ki. us bich roop gosvami ne gopalabhatt bhoogarbh gosvami, jiv gosvami adi apane nij janoan ke sath mathura mean rahakar ek mas tak unake darshan kiye-

tabe roop gosani sab nijajan lana.

ekamas darshan kaila mathuray rahiya॥

vaishnav aparadh

kuchh din bad radhakrishna ki kripa ki vrishti roopagosvami par nirantar hone lagi. unhean pray: har samay unaki madhur lilaoan ki sphoorti hoti rahati. pahale to jo koee unake pas ata apani kuchh shankae lekar ya bhajan-sadhan mean apani kuchh samasyaean lekar, ve b de dhyan se usaki bat sunate, mridu vachanoan se usaki shankaoan ka samadhan karate, avashyak nirdesh dekar sadhan-sanbandhi usaki samasyaoan ko hal karate. jo bhi unake pas ata mlan mukh lekar unase vida hota ek akathaniy anand lahari se vyapt man aur pran lekar. par ab aksar unhean kisi ke ane-jane ka pata bhi n chalata. log ate unake pas, unake vachanamrit se tript hone. par kuchh der unake pas baithakar pyase hi laut ate.

ek bar krishnadas nam ke ek vishisht vaishnav-bhakt, jo pair se lang de the, unake pas aye kuchh satsang ke lie. us samay ve radha-krishna ki ek divy lila ke darshan kar rahe the. radha ek vriksh ki dal se pushp to dane ki cheshta kar rahi thian. dal kuchh ooanchi thi. ve uchak-uchak kar use pak dana chah rahi thian, par vah hath mean nahian a rahi thi. shyamasundar door se dekh rahe the. ve aye chupake se aur radharani ke pichhe se dal ko pak dakar dhire-dhire itana nicha kar diya ki vah unaki pak d mean a jay. unhoanne jaise hi dal pak di shyamasundar ne use chho d diya. radharani vriksh se latak kar rah gayian. yah dekh roop gosvami ko hansi a gayi. krishnadas samajhe ki ve unaka lang dapan dekhakar hans diye. kruddh ho ve tatkal vahaan se gaye. roop gosvami ko isaka kuchh bhi pata nahian.

akasmat unaki lila-sphoorti band ho gayi. ve bahut cheshta karate to bhi lila-darshan bina unake pran chhat-pat karane lage. par isaka karan ve n samajh sake. sanatan gosvami ke pas jakar unhoanne apani vyatha ka varnan kiya aur isaka karan janana chaha. unhoanne kaha- 'tum se jane ya anajane koee vaishnav-aparadh hua haian, jisake karan lila-sphoorti band ho gayi haian. jinake prati aparadh hua hai, unase kshama maangane se hi isaka nirakaran ho sakata hai.'

'jan-boojhakar to maianne koee aparadh kiya nahian. yadi anajane kisi prati koee aparadh ho gaya haian, to usaka anusandhan kaise ho?'roop gosvami ne poochha.

'tum vaishnav-seva ka ayojan kar sthaniy sab vaishnavoan ko nimantran do. yadi koee vaishnav nimantran svikar n kar saka, to janana ki usi ke prati aparadh hua hai' sanatan gosvami ne paramarsh diya.

roop gosvami ne aisa hi kiya. khanj krishnadas baba ne nimantran svikar nahian kiya. jo vyakti nimantran dene bheja gaya tha, usase unhoanne roop gosvami ke prati krodh vyakt karate hue us din ki ghatana ka varnan kiya. roop gosvami ne jakar unase kshama maangi aur us din ki apani hansi ka karan bataya. tab baba santusht hue aur roop gosvami ki lila-sphoorti phir se hone lagi. sadhakoan ke lie is ghatana ka vishesh mahattv hai. lagata hai sadhakoan ko vaishnav-aparadh se bhali prakar savadhan karane ke lie hi shriman mahaprabhu ki ichchha se yah ghatana ghati. unhoanne roop gosvami ko shiksha dete samay vaishnavaparadh ka asadharan bal jatalate hue kaha tha ki bhakti ek sukomal lata ke saman hai aur vaishnav-aparadh matt hathi ke saman. vaishnav-aparadh bhakti-lata ko samool ukha d pheankane ki samarthy rakhati haian. isalie sadhak roopi mali ko use yatn se dhakakar aur aparadh roopi hathi se bachakar rakhana chahie-

yadi vaishnav-aparadh uthe hathi mata.

upa de va chhiande ta shukhi jay pata.

tate mali jatn kari kare avaran.

aparadh hastir jaichhe na hay udgam॥

khed ka vishay hai ki aj ke bhakt-sadhak vaishnav-aparadh ke saanghatik prabhav ko nahian samajhate. sankirn sampradayikata ke nate ya dvesh bhav rakhane ke karan ve doosare vaishnav-bhaktoan, mahatmaoan aur acharyo ki ninda ya unaka anadar karane mean nahian chookate. hari bhakti vilas ka kathan haian ki kisi vaishnav ke prati dvesh rakhane, krodh karane, usaka anadar karane, usaki ninda karane, us par prahar karane, ya use dekhakar harsh n prakash karane se patan hota hai-

hanti nindati vai dveshti vaishnavannabhinandati.

krudyate yati no harsh darshan patanadi shath॥

vaishnav-aparadh se bhagavan ko du:kh hota hai aur aparadh karane vala bhakt ho to bhi yamapur jata hai, aisa sooradas ji ne kaha hai-

bhakt aparadhe hari du:kh pi haian.

sooradas bhagavant badat yoan mohi bhajat te yamapur jihaian॥

vaishnav-aparadh se raksha karane ki samarthy svayan bhagavan mean bhi nahian hai. jisake prati vaishnav-aparadh ho vahi jab tak kshama n kare tab tak bhishan parinam se raksha pane ka koee upay nahian. shrimadbhagavat ke durvasa- ambarish upakhyan se yah spasht hai.

gambhir ashay

roop gosvami ka ashay itana tha aur satvik-bhavoan ko bhitar sama lene ki unamean aisi adbhut shakti thi ki bahar se dekhakar unake bhav ki gambhirata ka anuman karana kathin hota. ek bar ek samaj mean bhagavan ke roop-gunadi ka sundar kirtan ho raha tha. usake alaukik prabhav se bhaktagan itana abhibhavit hue ki satvik-bhavoan ke veg ko n rok sakane ke karan ve moorchchhit hone lage. par roop gosvami dhir-gambhir aise kh de rahe, jaise unhean bhav ne sparsh bhi nahian kiyaan usi samay kavi karnapoor us samaj mean ja pahuanche. unhoanne roop gosvami ko nikat se dekhaan. unhean laga jaise unaki shvas mean se ag ki lapatean nikal rahi haian. priyadas ji ne bhaktamal ki bhaktiras bodhini tika mean is ghatana ka is prakar varnan kiya hai-

roop-gunagan hot, kan suni sabha sab, ati akulane

pran moorchchha si aee hai.

b de ap dhire rahe thadhe, n sharir sudhi, budhi maian

n avai aisi bat lai dikhaee hai॥

shrigusaee karnapoor pachhe aye dekhe achhe, neku dhig gaye.

svas lagyau tab paee hai.

manoan agi aanch lagi, aiso tan chihn bhayau

nayau yah prem riti kapai jat gaee hai॥

tirobhav

sanh 1554 mean 90 varsh ki ayu mean sanatan gosvami ka antardhan hua. abhinnatma sanatan gosvami ke aprakaty ke sath roop gosvami ke pran bhi mano vida ho gaye. nishpran deh ko lekar unhoanne agraj ki antyoshti kriya sampann ki, chita-bhasm lakar madanamohan ke mandir ke nikat samadhi sthapit ki, virat mahotsav kiya. tab shokashchhann avastha mean kuti mean pravesh kiya. nirantar kuti ke bhitar rahakar jap aur dhyan mean salagn rahe. ek hi mas ke bhitar ek din apane isht dev ki or dekhate-dekhate sada ke lie netr mooand lie. ashadhi poornima ko sanatan gosvami ka antardhan hua, shravani shukla dvadashi ko roop gosvami ka. jaise ek sath donoan bhrataoan ne sab aishvary tyag kar ekatm bhav se vrindavan vas kiya tha, vaise hi ek sath sansar tyagakar nity vrindavan mean pravesh kiya. bharat ke adhyatmik-akash ke do atyujjval nakshatr shoony mean vilin ho gaye. par ve apana adarsh aur avadan chho d gaye, jisaka ullekh nabhaji ne bhaktamal mean is prakar kiya hai-

vraj bhoomi rahasy radhakrishna bhakt tosh uddhar kiyau.
sansar svad sukh bat jyoan duhoo roop-sanatan taji diyau॥

priyadasaji ne apani tika mean usaka khulasa yoan kiya haian-

vrindavan vrij bhoomi janat n kooo pray,
dee darasay jaisi sukh-mukh gaee hai.
riti hoo upasana ki bhagavat anusar,
liyo ras sar so rasik sukhadaee hai॥

chaitany-charitamrit mean krishnadas kaviraj ne donoan gosvamiyoan ke avadan ke sambandh mean likha hai-

sanatan kripay painu bhaktir siddhant.
shriroop kripay painu ras bhar prant॥

arthat sanatan gosvami ki kripa se hamean bhakti ke siddhant ki upalabdhi huee aur roop gosvami ki kripa se ras ke samrajy ki. rasik shiromani vyasaji ne bhakti-ras ke bhandari donoan bhaiyoan ke antardhan par braj ke sadhu-samaj ki sthiti ka varnan karate hue likha hai ki ab vraj ke log anath ho gaye, ab yahaan rasik jan ras ki apani pyas bujhane ke lie kisake pas jayeange? karuna sindhu shrikrishna chaitany mahaprabhu ki kripa se ras ke jo do stotr phoote the unaka pravah samapt ho gaya. ab to sukhe patte chabakar hi rah jana hai-

karunasindhu krishna-chaitann ki kripa phali duhuan bhratan.
tinu-binu 'vyas' anath bhaye sab sevat sookhe patan॥

shriroop gosvami ko shrichaitany mahaprabhu ke ras-siddhant ki sakshat moorti mana gaya hai. shripad ramadas babaji maharaj ne apane kirtanmean kaha hai- "gauraang nigoodh manovritti, shriroop roope dhare chhe moorati." arthat shrigauraang mahaprabhu ki nigoodh manovriti hi moorti dharan kar roop gosvami ke roop mean prakat huee haian. isi prakar shrinarottam das thakur ne 'premabhakti-chandrika' ke mangala-charan mean 'shrichaitanyamanoabhishtan sthapitan yen bhootale' kahakar unaki vandana ki hai. kavi karnapoorane to rooph gosvami ko shrichaitany mahaprabhu ka 'ekaroop' hi kaha hai-

priy svaroope dayit svaroope prem svaroope sahajabhiroope.
nijanuroope prabhurek roope tatan roope svavilas roope॥

madhv-gau diy sampraday mean roop gosvami vraj ki 'roop-manjari' bhi haian. roop-manjari ki kripa ke bina vraj mean radha-krishna ki prem-seva ka adhikar nahian milata- shriroop jare dey hate dhare kishori aangikar karen tare ei amar nav dasi bale- shrirooper kripa bine bhaee-shriradharaman pabar ar upay nai.

upasana

shriroopagosvami ke anusar purusharth prem hai, upasy radha-krishna haian. par sadhy radha-krishna n hokar unaki sambhogamayi nikunj-vilasalila mean manjari roop se premamayi seva hai aur sadhy ki charam avadhi hai sambhog ki antim parinati prem-vilas-vivart. prem sadhan-bhakti ka phal hai, par sadhan-bhakti se utpann nahian hai. prem jany padarth nahian hai. yah nity siddh ho, shrikrishna mean anadikal se virajaman unaki hladini shakti ki vritti hai. sadhan-bhakti ke anushthan karate-karate jab sadhak ka chitt nirmal ho jata hai, tab krishna-kripa se usamean isaka avirbhav hota hai. sadhan-bhakti sadhy-bhakti ya prema-bhakti ka aparipakv svaroop hai. sadhy-bhakti sadhan-bhakti ka paripakv svaroop hai. sadhy hai bhagavan ki prem-seva, sadhan hai shravan-kirtan adi bhakti ke anushthanoan ke roop mean bhagavan ki seva.

raganuga bhakti

sadhan-bhakti ke do prakar haian- vaidhibhakti aur raganuga bhakti. vaidhibhakti ke sadhak bhajan mean pravritt hote haian. shatrokt vidhi-nishedh ke bhay se aur saansarik du:khoan se paritran pane ke uddeshy se. rag marg ke sadhak bhajan mean pravritt hote haian shrikrishna mean rag, priti ya asakti hone ke karan unaki seva ke labh se. vidhimarg ke bhaktoan mean bhagavan ke aishvary jnan ki pradhanata hoti hai. ve bhagavan ko karm phal data aur mukti data ke roop mean janate haian. isalie unhean aishvary pradhan vaikunth ya paravyom ki prapti hoti hai aur ve salokyadi char prakar ki muktiyoan mean se kisi ek prakar ki mukti prapt kar vaikunth mean bhagavat-parshad ke roop mean vas karate haian. unhean parshad deh se vraj mean lila purushoanttam shrikrishna ki prem-seva ki prapti hoti hai. vidhimarg ke sadhakoan ko vraj mean shrikrishna ki prapti nahian hoti.

raganuga-bhakti ragatmika ki anuga hai. ragatmika bhakti ke ashray hai nand, yashoda, radha, lalita adi, jo shrikrishna ki svaroop-shakti ke moort vigrah, anadi-siddh, anaroo nirapeksh vraj parikar ke roop mean shrikrishna ke sath unake lila-sthan vrajadham mean nity virajaman haian aur jinaka vrajadham se sajatiy sambandh hai. vrajadham mean jo sadhan-siddh jiv haian, ve ragatmika bhakti ke mukhy ashray nahian haian, kyoanki ve svaroop-shakti ka prakash nahian haian, ve jivan-shakti ka prakash haian. unaki bhakti ragatmika-bhakti ke ashrayoan ke anugaty mean ki jati hai. isilie use raganuga-bhakti kahate haian.

ragatmika-bhakti ke saman raganuga-bhakti bhi do prakar ki hai- kamanuga aur sambandhanuga. dasy, sakhy aur vatsalyabhav ke shrikrishna ke ragatmika parikaroan ke anugaty mean ki jane vali bhakti sambandhanuga hai. aur madhur bhav ke shrikrishna ke ragatmika parikaroan ke anugaty mean ki jane vali bhakti kamanuga hai. raganugaoan ki kamanuga bhakti bhi do prakar ki hai- sambhogechchhamayi aur tattadbhavechchhamayi. sambhogechchhamayi bhakti mean shrikrishna ke sath sambhog ki ichchha rahati hai. sambhog ki ichchha rakhane vale bhaktoan ko vraj mean brajendranandan shrikrishna ki seva nahian milati. karan yah hai ki vraj mean svasukh-vasana hai hi nahian. vraj mean parikar ichchha rakhate haian keval shrikrishna ke sukh ki. phir sambhog ki ichchha rakhane vale bhakt anugaty karean to kisaka? ve dvarika ki maharshiyoan ka hi anugaty kar sakate haian, jinake hriday mean kabhi-kabhi svasukh vasanamayi sambhog ki ichchha jagrat hoti hai. isalie unhean braj ki prapti n hokar dvaraka ki hi prapti hoti hai. tattadabhavechchhamayi kamanuga-bhakti mean sambhog ki ichchha nahian hoti. sadhan mean siddhi labh karane ke pashchath manjari-deh se lila mean pravesh karane par bhi tattadabhavechchhamayi kamanuga bhakti ke sadhak sab prakar se svasukh vasana-rahit hokar ragatmikamayi krishna seva ke ayojanoan mean anukooly karate haian. shrikrishna bhi yadi unake chitt-vinod ke liye unake sath raman karana chahean, to ve parad mukh rahate haian.

vahy aur antar sadhan

sadhan do prakar ke hai- antar aur bahy. antar sadhan ka sanbandh man se hai, bahy sadhan ka deh aur bahy indriyoan se. raganuga bhajan antar-sadhan pradhan hai. lila-smaran hi isaka mukhy aang hai. parantu shravan-kirtanadi bahy-sadhan isamean upekshaniy nahian haian. bahy sadhan se antar-sadhan ki pushti hoti hai aur antar-sadhan se bahy-sadhan mean ruchi utpann hoti hai. bahy aur antar-sadhan sath-sath bhi chal sakate haian. vastav mean bahy-sadhan antar-sadhan ka hi bahy roop hai. bahy-sadhan ki sarthakata antar-sadhan se usake yog mean haian. yantr ke saman bahy-sadhan karana aur man ke sath usaka yog n rakhana raganuga marg ka bhajan nahian hai. is prakar ke yantrik bhajan se abhisht ki prapti nahian hoti. bahy-sadhan hota hai yathavasthit panachamautik deh se. antar-sadhan hota hai antashchintit siddh deh se. antashchintit siddh parshad-deh se apani bhavana mean shrikrishna ke sannidhy mean rahakar unaki priti ke liye shravan-kirtanadi bhakti ke anushthan karane mean hi unaki sarthakata hai.

ham kah chuke haian ki bhakti hladini-pradhana svaroop-shakti ki vritti hai. isalie bhakti ke sabhi aang svaroop-shakti ki vritti haian. antashchintit siddh-deh ki chianta karana bhi bhakti ka aang hai. isaki chianta mean bhi chitt svaroop-shakti se tadatmy prapt karata hai. chinta karate-karate svaroop-shakti ke prabhav se jaise-jaise chitt ki vishuddhata badhati jati hai, svaroop-shakti se tadatmy badhata jata hai. sampoorn roop se tadatmy prapt karane par prem ka uday hota hai, deh aur indriyaan poornaroop se aprakrit ya chinmay ho jati haian, shrikrishna ke parikar sahit darshan hote haian aur antashchintit siddh deh poorn roop se chinmay ho jata hai. chinmay deh prapt karane par sadhak ka ek naya divy jivan prarambh hota hai. yogamaya is chinmay deh ko shrikrishna ke prakat-sthal par gopi garbh se avirbhavit kara nity-lila mean pravisht karati haian.

prem prapti ke star

kis prakar prem ka kramash: uday hota hai, isaki bhi roop gosvami ne bhaktirasamritasindhu mean chamatkarik manovaijnanik vyakhya ki hai. prem-prapti ke poorv sadhak ko jin ath staroan ko par karana hota hai, ve haian shraddha, sadhu-sang, bhajan kriya, anarth-nivritti, nishtha, ruchi, asakti, bhav ya rati.

shraddha

shraddha hai bhakti ka bij-svaroop. shraddha ka pran hai utsah. roopagosvami ne jnan vishay mean nishtha yukt vyakulatamay asakti ko utsah kaha hai. isaka arth yah hai ki shraddha karyaroop mean parinat ho aur sadhak ko paramarth vishay ki janakari prapt karane ke liye vyagr kar de, tabhi samajhana chahiye ki usamean sachchi shraddha utpann huee hai, anyatha nahian. jiv gosvami ne bhakti-sandarbh mean likha hai ki jis prakar rasayanik prakriya se sona taiyar karane mean lage log apani cheshtha ko tho da bhi viram nahian dete, usi prakar shraddha utpann hone par sadhak apane prayatn mean nirantar laga rahata hai.

sadhu-sang

hriday mean shraddha jagane par sadhu-sang ki ichchha hoti hai. yatharth sadhu-sang use kahate haian, jisamean sadhak mahapurushoan ke gunoan ko apane jivan mean utarane ki cheshta karata hai aur unake upadeshanusar acharan karane ki cheshta karata hai. sadhu-sang ka arth shravan aur manan hai. gurupadashray sadhu-sang ka mukhy aang hai.

bhajanakriya

bhajan kriya ka arth hai shravan-kirtanadi bhajan-kriyaoan mean dridhataan.

anarth-nivritti

bhajan kriya dridhatapoorvak sampadit hone se anarth nivritti hoti hai, arthath shrikrishna-seva ki kamana chho d aur sab prakar ki kamanaoan ka nash ho jata hai. is star par prarabdh karm ka nash ho jata hai.

nishtha

anarth nivritti ke bad bhakti mean naishchaly aur dridhata utpann hoti hai. isi ko nishtha kahate haian. nishtha janmane par sadhak kay, man aur vaky se prabhu ki seva karata hai aur liladi ka smaran karata hai. nishtha yukt vyakti maitri, daya, sham, dam, titiksha, dainy adi gun sahaj hi prapt kar leta hai.

ruchi

nishtha se ruchi utpann hoti hai. ruchi ki avastha mean shravan-kirtanadi bhakti ke aangoan ka bar-bar anushilan karane se bhi aruchi ya shram nahian hota. unaka jitana adhik anushilan hota hai, utani hi ruchi aur badhati hai. jis sadhak mean ruchi ka uday hota hai vah kirtan ke tal, lay adi ki apeksha nahian rakhata. bhagavan ke nam ya lila ka kirtan jaisa bhi ho use sunakar vah ullasit hota hai.

asakti

ruchi se asakti utpann hoti hai. asakti ki avastha mean chitt bhajan mean utana asakt nahian rahata, jitana bhajaniy vishay shribhagavan mean asakt rahata hai. asakti ki avastha mean bhagavan bhakt ke man aur briddhi par aise chhaye rahate haian ki usaka hav-bhav, bol-chal, ahar-viharadi sab kuchh asanlagn jaisa pratit hota hai, yadi use bhagavan ke charanaravind prapt karane ki tivr utkantha ke sandarbh mean n dekha jay.

bhav ya rati

asakti gadhatam hone par bhav ya rati mean parinat hoti hai. bhav ki avastha mean sadhak sphoorti mean mano shrikrishna ko sakshat pakar anandit hota hai. roop gosvami ne bhaktirasamrit-sindhu mean bhav ko prem kalp taroo ka aankur kaha hai. bhav ki dasha mean sadhak kshobh ka karan upasthit hote hue bhi akshubdh rahata hai. indriyoan ke vishayoan ke prati use virakti rahati hai. usaka ek kshan bhi yadi bhagavan ke smaran-manan ke bagair chala jay to use lagata hai jaise janm vyarth chala gaya. apane utkarsh mean bhi vah abhimanahin rahata hai. shrikrishna ki prapti hogi, isaki use dridh as rahati hai. sath hi krishna-prapti ka use gurutar lobh rahata hai, jise samutkantha kaha jata hai. bhagavan ke nam-gan mean usaki sada ruchi, bhagavan ke gunagan mean asakti aur bhagavan ke dham mean priti rahati hai.

prem

bhag gadhata prapt kar prem mean parinat hota hai. prem ki dasha mean sadhak ko sachamuch bhagavan ke sakshat darshan hote haian. vah unake saundary aur madhury ka darshan kar chamatkrit ho jata hai. tab use jo akathaniy anand hota hai, usaki tulana us anand se karana bhi jhak marana hai, jo chirakal se davanal se pi dit van mean bhraman karane vale hathi ko ghanaghor badaloan ki asankhy jal dharaoan mean snan karane se milata hai. prem ke oopar ke star haian sneh, man, pranay, ram, anurag aur mahabhav. yah sadhak ka deh rahate sanbhav nahian hai, kyoanki inake asvadan ki ushnata aur shitalata ko sahan karane ki usaki deh mean samarthy nahian hai.

madhur bhakti-ras

madhur-ras ko roop gosvami ne ujjval-ras kaha hai. ujjval-ras ka nayak shrikrishna ke atirikt aur koee nahian ho sakata. sadharan vyaktiyoan ki to bat hi kya, parashuram, nrisianhadi avatar bhi nahian ho sakate. shrikrishna hi ujjval ras ke ek matr nayak ya vishayalamban haian aur krishna-preyasiyaan ashrayalamban haian.

madhur ras ke bhed

madhur ras ke do prakar haian- vipralambh aur sambhog.

vipralambh

vipralambh nayak aur nayika ki vah avastha hai, jisamean ve ek-doosare ke nikat nahian hote, ya nikat hote hue bhi apana abhisht alianganadi prapt nahian kar sakate. vipralambh sambhog ka pushtikarak to hai hi, svayan ras bhi hai. vipralambh mean nayak aur nayika ke nivi datam parasparik smaran-chintan ke phalasvaroop sphoorti mean paraspar ke nikat paraspar ka avirbhav hota hai. us avastha mean jo paraspar ka manasik, chakshush aur kayik aliangan-chumbanadi hota hai, vah sambhog ki avastha ke aliangan-chumbanadi ki apeksha adhik chamatkaramay hota hai. isalie vipralambh ko sambhog-punjamay kaha hai. sambhog mean ek hi krishna ka anubhav hota hai, vipralambh mean vishv krishnamay hota hai. anubhavi vyaktiyoan ne sambhog aur vipralambh ke bich vipralambh ko hi varaniy kaha hai.

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virah dasha mean sadhak ki avastha bahar se dekhane par atyadhik du:khamay pratit hoti hai. par usake antar mean jis ras ka uts phootata hai, vah sambhog-ras se kitana utkrisht hai, is bat se jan p data hai ki virah ki anubhooti pralay roopi antim satvik bhav ki gadh anubhooti se bhi gadhatar hoti hai. virah ki moh dasha mean antarvritti ka jis prakar lop ho jata hai, us prakar pralay mean nahian hota. moh dasha ko prapt karane par krishna-bhakt atm paryant sab vishayoan ki smriti kho baithata hai, keval usaki krishna-sphoorti vishesh ka lop nahian hota-

asyanyatratmaparyante syath sarvatraiv moodhata.

krishnasphoorti visheshastu n kadapyatr liyate॥

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prem svaroop mean hi anand hai. virah bhi milan ke saman prem ki hi ek avastha hai. ise du:kh usi prakar sparsh nahian karata, jis prakar prakash ko andhakar sparsh nahian karata. sukh aur du:kh prakrit gunatmak chitt ki vrittiyaan haian. prem prapt karane par sadhak ke chitt ka prakritattv nasht, ho jata hai. vah aprakrit deh aur man dvara kabhi sphoorti mean milan-janit, kabhi asphoorti mean virah-janit anand ka anavarat asvadan karata hai. virah-janit anand ek anirvachaniy vastu hai. isamean krishna ke adarshan ke karan du:kh to hota hi hai, par yah du:kh ek vishesh prakar ka sukh hi hai, isaliye ise kisi ne 'vishamrit ekatr milan', kisi ne 'anand ka dhanibhoot paripak' kaha hai. par vastavikata yah hai ki isaka yatharth varnan karane ke liye prakrit bhasha-kosh mean shabd hi nahian hai.

'vipralambh' shabd ka arth hai prakarantar se prapti. vipralambh mean bahar shrikrishna ka darshan n hone par bhi ant:sthal mean usaki samyak prapti huee rahati hai. bahar bahy indriyoan dvara hi milan sanbhav hota hai, antar mean indriyoan ka indriyoan se, man ka man se, pran ka pran se milan hota hai. vipralambh char prakar ka hai- poorvarag, man, pravas aur premavaichity. premavaichity ki paribhasha roop gosvami ne is prakar ki hai- prem ke utkarsh ke karan nayika priy ke sannidhan mean rahate hue bhi virah-buddhi ke karan jis artika anubhav karati hai, use prem vaichity kahate haian is dasha mean nayika nayak ke god mean rahate hue bhi usake virah ka anubhav karati hai. nayak ki gun-madhuri ka chintan karate-karate usaki buddhi-vritti usamean is prakar lin ho jati hai ki use nayak ki upasthiti ka dhyan hi nahian rahata.

sambhog

nayak aur nayika ke paraspar darshan, aliangan, chumbanadi se paraspar ke sukh-vasanamay nishevan dvara ullasaprapt bhav ko sambhog kahate haian. yah sambhog svasukh-vasanamay, kamamay sambhog se sarvatha bhinn hai.

madhura rati ke tin prakar

madhura rati ke tin prakar haian- sadharani, samanjasa aur samartha. sadharani rati mean sambhog ki ichchha hi moolaroop se vartaman rahati hai, jaise kubja mean. samanjasa-rati pati-patni ke sambandh janit abhiman se udit hoti hai. isamean kartavy-buddhi se pati ko sukh pahuanchane ki ichchha ke sath-sath sambhog-ichchha bhi hoti hai, jaise dvaraka ki mahirshiyoan mean. samartha rati mean keval shrikrishna ke sukh ki vasana rahati hai. yah keval vrajagopiyoan mean hi hoti hai.

sadharani rati shrikrishna ke sakshat darshan se aur atmasukh-vasana se utpann hoti haian. samanjasa-rati svabhavik hai, to bhi isaka anmesh shrikrishna ke gunadi shravan se hota hai. par samartha rati mean rati ke unmesh ke lie kubja ki rati ke saman shrikrishna ke sakshat darshan ki, ya mahirshiyoan ke saman shrikrishna ke gunadi shravan karane ki apeksha nahian hoti. svaroop-dharm ke karan yah svat: hi unmeshit hoti hai-

svaroopan lalananishthan svayamuddhuddhataan vrajet.

adrishteapyashruteapyuchchai: krishnae kuryaddrutan ratimh॥

sadharani rati mean svasukh vasanamayi sambhogechchha ki hi pradhanata hoti hai: samanjasa-rati mean kabhi-kabhi svasukh vasanamayi sambhogechchha hoti hai, par samartha-rati mean kisi bhi samay svasukh vasanamayi-sambhogechchha nahian hoti. patthar mean jis prakar suee ki noank bhi pravesh nahian kar sakati, usi prakar samartha ratimati vraj sundariyoan mean krishna sukhavasana ke siva aur koee vasana pravesh nahian kar sakati. samanjasaratimati rukamani adi shrikrishna ki seva ke liye lala sanvit hote hue bhi krishna ke liye dharm ko tilanjali nahian de sakatian. isaliye unhoanne yajnadi sampadan poorvak vidhivat vivah karake hi shrikrishna ki seva karane ki ichchha ki. par samartharatimati vraj-sundariyoan ki krishna-seva ki lalasa itani prabal thi ki unhoanne usake liye lok dharm, ved dharm, aryapathadi ko tilanjali dene mean bhi sankoch nahian kiya. samartharati ko samartha isaliye hi kahate haian ki yah kul, dharm, dhairy, lajja adi ka trinavat tyagakar krishna-seva ke apane lakshy ki or tir ki tarah chhoot p dane ki aur krishna ko poornaroop se vashibhoot karane ki asadharan samarthy rakhati hai. sadharani rati prem paryant vriddhi ko prapt hoti hai; samanjasarati anurag ki shesh sima tak vriddhi ko prapt hoti hai. samartharati mahabhav ki shesh sima tak varddhit hoti hai. isalie samartharatimati vrajagopiyoan ka prem hi sabase shreshth hai. vraj-gopiyoan mean bhi radha ka prem sarvashreshth hai, kyoanki keval radha mean hi samartharati ki charam-parinati madanakhy mahabhav dekhane mean ata hai.

vraj-sundariyaan

ujjvalanilamani mean vraj-sundariyoan ke char pakshoan ka varnan- svapaksh aur pratipaksh, suhritpaksh aur tatasth. vraj mean shri krishna ki nity preyasiyaan haian radha, chandravali, vishakha, lalita, shyama, padma, shaivya bhadrika, tara, vichitra, gopali, dhanishtha aur palikadi. inamean mukhy haian radha aur chandravali. in donoan mean bhi radha shreshth haian. nity preyasiyoan mean vishakha, lalita, padma aur shaivya ko chho d sabhi yootheshvari haian. unake ek-ek yooth mean lakh-lakh vraj sundariyaan haian. jo vraj sundariyaan ek hi yootheshvari ke yooth mean avasthan karati haian, unhean us yootheshvari ki svapaksha kahate haian. svapaksha yootheshvari ka isht-sadhan aur anisht nivaran karati hai. lalitadi radha ki svapaksha haian.

jis sundari ke bhav mean yootheshvari ke bhav se adhikatam sajaty hota hai, par kinchit vaijaty hota hai, use us yootheshvari ki suhritpaksha kahate haian, jaise shyamala radha ki suhritpaksha hai. jo sundariyaan paraspar vidvesh bhavapann hoti hai, unhean ek-doosare ka vipaksh kahate haian. radha aur chandravali paraspar vipaksha haian. vipaksh ke suhritpaksh ko tatastha kahate haian. shyamala radha ki suhrit hai aur chandravali ki tatastha. yahaan yah kah dena avashyak jan p data hai ki vraj ki sakhiyaan sab radha ki shakha-prashakha, patr-pushp tatha unaki kayavyooh roopa haian. un sabaka ekamatr kamy hai shrikrishnasukh. isalie unamean eershya-vidveshadi ki koee sanbhavana nahian hai. par ras vechitri sampadan kar shrikrishna ko sukhi karane ke uddeshy se shrriangar ras moorti parigrah kar apane parivar svaroop eershya-vidveshadi ko vraj sundariyoan ke hriday mean nikshep kar unamean svapaksha, vipaksha aur tatastha adi ki srishti karata hai. eershya adi haian shrriangar ras ke sanchari bhav. sanchari bhav shrriangar-rati ko paripushtakar ras mean parinat karata hai. par eershyadi vraj sundariyoan ki bahri vritti mean hi udit hote haian. unaki antarvrinti ko ve sparsh bhi nahian karate. yah bat vraj sundariyoan ke shrikrishna se viyog ke samay bhali-bhaanti jani jati hai. us samay unamean paraspar eershya-dveshadi ki jagah paraspar sneh hi dekhane mean ata hai.

sakhi-manjariyaan

radhakrishna ki kuanj vilas lila sakhi manjariyoan ke sahayog ke bina sampadit nahian hoti. sakhi-manjariyoan ka is lila mean utana hi mahattv hai, jitana radha-krishna kaan chaitany-charitamrit mean mahaprabhu ne ray ramanand ke is vaky ki pushti ki hai ki sakhiyaan hi is lila ka vistar karati haian aur sakhiyaan hi isaka asvadan karati haian-

sakhi bina ei lila pusht nahi hay.

sakhi lila asvadiya sakhi asvaday॥

sakhiyaan radha krishna ka milan karakar nikuanj–lila mean apana yogadan karati haian. roop, rati, lavangadi manjari bhav rakhane vali sakhiyaan nikunj mean vividh prakar se radha-krishna ki seva kar lila ko pusht karati hai. kis prakar manjariyaan nikunj mean radha-krishna ki seva karati haian, isaka varnan roop gosvami ne ujjval nilamani mean saanketik roop se sakhibhed prakaran mean aur apane stotroan mean vishad roop se kiya hai. stotroan mean unhoanne jis prakar ki radha-krishna ki seva ki abhilasha vyakt ki hai usase manjariyoan ki vibhinn prakar ki seva ka jnan hota hai.

roop gosvami ne 'karpany panjika' stotr mean abhilasha vyakt ki hai ki jab radha-krishna virah-vyagr ho vrindavan mean paraspar anveshan karate hoan, us samay ve manjari roop se unaka milan kara, unase har padakadi paritoshik roop mean prapt kar dhany hoan, ve vilas ke samay unake nikat rahakar unaki vibhinn prakar se seva karean, tambool sajakar apane hath se unake mukh mean arpit karean, anuang-kri da mean unake kesh vikhar jane par unhean sanvar de, unaki vesh-bhoosha phir se kar dean aur unake tilak shoony lalat par phir se tilak-rachana kar dean. 'utkalikavallari' mean unhoanne abhilasha vyakt ki hai ki ve apane kesh-pash kholakar, radha ke donoan charanoan ko poanchh dene ka saubhagy prapt kar sakean., nikunj mean vilas ke upayogi pushp shayya taiyar kar sakean, vilas ke samay donoan ko madhupan kara sakean aur vilas ke pashchath unaka shram door karane ke liye chamar se bijan kar sakean,. 'shrigandharvvasan prarthanashtakan' namak stav mean unhoanne abhilasha vyakti ki hai ki jab nikunj mean nanavidh pushp rachit shayya par shayan karate hue radha-krishna madhur narm vilas karate hoan, to ve donoan ki charan-seva karean.

sadharan roop se sakhi aur manjari donoan ko sakhi kaha jata hai, kyoanki donoan hi lila ki sahayika aur vistarika haian. par donoan ke bhav aur seva mean bhed hai, jaisa ham age vyakt kareange. sakhiyaan sab nity-siddha svaroop-shakti haian. manjariyoan mean shriroop manjari, shrianang manjari adi svaroop-shakti haian. par jo sadhan-siddha manjari haian, ve svaroop-shakti nahian haian. ve sakhi nahian ho sakatian. sakhiyoan ki seva svatantrayamayi hai, manjariyoan ki seva anugatyamayi hai. manjariyaan sakhiyoan ki apeksha nyoon vayaska bhi haian.

radha-pradhan manjari bhav ki upasana

madhur bhav ki upasana ka ullekh padm puran patal khand mean milata hai. shri nimbarkachary, jayadev, chandidas aur vidyapati adi ne bhi isaka ullekh kiya hai. par manjari bhav ki upasana ke vaishishthay ka shriroop gosvami ne hi pratham bar ujjval nilamani mean spasht roop se ullekh kiya hai.

radha ki sakhiyaan do prakar ki haian- sam sneha aur asam sneha. jinaka radha aur krishna ke prati saman sneh hai, ve sam sneha hai, jaise lalita-vishakha. asam sneha do prakar ki haian- krishna snehadhika, jinaka radha ki apeksha krishna ke prati sneh adhik hai, jaise dhanishthadi aur radha snehadhika, jinaka krishna ki apeksha radha ke prati sneh adhik hai. radha snehadhika 'manjari' kahalati haian. yah roop manjari adi. manjariyoan ka radha snehadhikyamay sthayi bhav 'bhavollasarati' kahalata hai. krishna ke prati unaki rati usaka sanchari bhav hai. manjariyoan ki visheshata hai unaki vilakshan bhavashuddhi. sakhiyaan radha ke atishay agrah se kabhi-kabhi shrikrishna ka aang-sang svikar bhi kar leti haian. par manjariyaan radhakrishna-sevanandaras-madhury asvadan mean itana tallin rahati haian ki ve radhakrishna ke anurodh par bhi kabhi svapn mean bhi krishna-aang-sang ki baanchha nahian rakhatian.

is vilakshan bhav shuddhi ke karan manjarigan ko radha-krishna ki jis gopaniy seva ka adhikar aur saubhagy prapt hai, vah lalitadi sakhiyoan ko nahian hai. ve unaki kelibhoomi mean asankuchit bhav se gamana-gamanakar unaki gopaniy seva karake dhany hoti hai. lalitadi sakhiyoan ka vahaan pravesh bhi nahian hai. isake atirikt krishna ke aang-sang ka tiraskar karane ke karan manjariyaan ras ki drishti se kisi prakar ghate mean nahian rahati.

apitu radha ke sath apane tadatmy ke karan ve radha aur krishna ke milanand ka svat: upabhog karati haian, yahaan tak ki ve rati-chihn, jo krishna ke aang-sang ke karan radha mean hote haian, manjariyoan ke aang mean bhi ubhar ate haian. roop gosvami ke anusar shriroop manjari adi pramukha manjariyoan ke anugaty mean apane antashchintit siddh deh se, radhakrishna ki seva karana hi gau diy-vaishnav sadhakoan ka mukhy bhajan hai- bahar sadhak deh se shravan-kirtanadi karana au antar mean siddh deh (manjari-svaroop) ki bhavana kar usake dvara lila parikar manjari ke anugaty mean radha krishna ki ashtakalin seva karana-

sevasadhakaroope siddharoopen chatrahi.

tadbhavalipsuna karyya vrajalokanusarat:॥

is prakar bhavana karate-karate sadhak ka nity-siddh lila-parikar manjarigan ke sath 'sadharanikaran' ho jata hai, jisake phalasvaroop vah radharani ke vipralambh aur sambhog-ras ka asvadan karata hai. manjari bhav ki upasana ke ukt vivaran se yah spasht hai ki yah radha-krishna ki yugal-upasana hai, par isamean pradhanata radha ki hai. manjariyaan radha ki dasi haian. ve mukhy roop se unhian ki charan-seva mean anurakt haian. krishna ke sath unaka sambandh hai radha ki seva ke nimitt hi. svatantr roop se krishna ki seva to door, ve krishna ke prati bhrukshep bhi nahian karatian. ve apane radha-prem ke karan aur radha ki apane prati kripa ke karan garvavati haian. unhean krishna se kya lena? krishna unaki apeksha rakhate haian, ve krishna ki apeksha nahian rakhatian. krishna radha ke prem ke vashibhoot haian, aur radha se unake milan mean unaki yah kiankariyaan sahayak haian. isaliye ulata ve hi inake age hath jo de rahate haian, inaki chatukari karate rahate haian. roop gosvami ki 'chatu pushpanjali' ke is shlok se yah kitana spasht hai-

"karunaan mahurarthayeparan tav vrindavan chakravarttini.

apikeshiriporyaya bhavets chatu prarthanabhajanan॥

-he vrindavan chakravartini! 'maian bar-bar tumhari aisi kripa ki prarthana karata hooan, jisase maian tumhari priy sakhi banooan. tum jab manini ho to krishna tum se milane ke lie meri chatukari karean aur maian unaka hath pak dakar unhean tumhare pas le aooan.'

kiankari radha ki dasi hai aur krishna radha ke pran haian isalie vah krishna se sambandh rakhati hai aur radha ke sath krishna ki seva karati hai. par yadi radha ki kripa use n mile to akele krishna se use kya kam? vah unaki upeksha karati hai. raghunath das gosvami ne 'vilap kusumanjali' mean yah bat kholakar kahi hai-

tvan cheth kripaan mayi vidhasyasi naiv kian me.

pranairvrajen ch varoroo vakarinapi॥

nikunj-vilas

nikuannj-vilas ka arth hai- prem-vilas. prem-vilas kam-kri da nahian hai. prem aur kam mean utana hi antar hai. jitana prakash aur andhakar mean. prem nirmal bhaskar hai, kam nivi datam andhakar. prem-vilas hai j d-sampark rahit, maya mukt, chitadhan sharir dhari, svasukh vasana rahit nayak-nayikaoan ka madhur cheshtaoan dvara ek-doosare ko sukhi karane ke uddeshy se tan-man ko ek-doosare par nyochhavar kar dene jaisa unnat, ujjval, rasamay vyapar. kam-kri da hai rakt-maans-mal-mootramay do j d sharir dhari vyaktiyoan ka apani j dendriyoan ka dasatv svikar kar unaki seva ke hetu, ek-doosare ke sharir ka pashuoan ke saman bhog karane jaisa kutsit vyapar.

shriroop gosvami ne krishna ko dhir-lalit nayak kaha hai. dhir-lalit nayak chatur, navatarun, parihas-visharad, chinta shoony aur preyasi vash hota hai-

vidagdho navataruny: parihas-visharad:.

nishchinto dhir-lalit: syath pray: preyasivash:॥

chaitany-charitamrit mean kaha hai- dhir-lalit nayak ka svabhav hi hai nirantar kam-kri da mean rat rahana. isaliye shrikrishna radha ke sath rat-din krinj-kri da mean rat rahakar kaishor vayas saphal karate haian-

ray kahe krishna hay dhir-lalit. nirantar kam-kri da-jaanhar charit॥

ratri-din kunje kri da kare radha sange. kaishor vayas saphal kail kri da range॥

bhakti rasamrit sindhu ke 2/1/231 shlok ka bhi yahi bhav hai. roop gosvami ne ujjval nilamani mean ray ramanand ke is sootr ka vistar karate hue nikunj-lila ke vidhayak tatvoan ka vishad varnan kiya hai. ujjval nilamani ke sambhog prakaran mean unhoanne nikunj-vilas ke vibhinn prakaroan ka varnan kiya hai.

prem vilas vivart

vraj sundariyoan ka shrikrishna ke prati prem asadharan hai, kyoanki sabhi mahabhavavati haian. par mahabhav ka charamatam vikas hai radha ke madanakhy mahabhav mean, jo any vraj sundariyoan mean nahian hai. isaliye shrikrishna ki prem vashyata ka charamatam vikas bhi hai radha ke prem ke sandarbh mean hi. donoan paraspar ke prati apane prem ki uddamata ke karan paraspar sukhi karane ki uddam prerana se keli-vilas mean apoorv, gadhatam tanmayata ko prapt hote haian. is tanmayata ko gadhatam banati haian radha ke madanakhy mahabhav ki kuchh visheshataean, jo is prakar haian-

(1)madan hai prem ka poorn roop ya svayan roop. rati, sneh, man, pranay, rag, anurag, bhav aur mahabhav isake aansh haian. isalie madanakhy mahabhavavati radha haian anant kantabhav vaichitri ka moortaroop-kantabhav ka svayan roop, akhil-kantabhav-vigrah. jis prakar svayan bhagavan shrikrishna ke avirbhav ke samay anant ras-vaichitri ke prakash-svaroop anant bhagavat-svaroop unake bhitar avirbhoot hote haian, usi prakar svayan prem roop madan ke uday hone par samast prem-vaichitri aur samast kantabhav-vaichitri ek hasath ullasit aur tarangayit hoti hai. parinam-svaroop vilas-sukh mean asadharan tanmayata janmati hai.

(2) madan ka uday hota hai keval sambhog mean. sambhog ki asankhy vaichitri haian, jaise aliangan, chumban, sanlapan, vesh rachana, chitraankanadi. madan mean kisi ek prakar ke sambhog mean samast sambhog vaichitri ka ek sath sukhanubhav hota hai, aur sambhog vaichitri ke sukhanubhav ke sath nanavidh viyog janit bhav ka bhi anubhav hota hai. sambhog mean viyog aur viyog mean sanyog ka anubhav madan ki ek adbhut visheshata hai. milan ki tivr utkantha hi sambhog mean viyog ka anubhav karati hai aur viyog ka anubhav hi utkantha ka vardhanakar, sambhog-sukh chamatkaritv ki navan vayamanata ko akshunn banaye rakhata hai. yah kram nirantar chalata rahata hai, jisase vilas-sukh-cheshta mean tanmayata nivi dase bhi nivi datam hoti jati hai.

(3) mahabhav ki do visheshataean haian- usaki svasamvedy dasha aur yavadashray vritti. anurag ke utkarsh mean jab balavati utkantha ke sath shrikrishna madhury ka anubhav hota hai, tab madhury ke asvadanadhiky ke karan asvadak itana tanmay ho jata hai ki use n apani smriti rahati hai, n madhuryadi ki. smriti rahati hai keval asvadan ki. usaka apana aur asvady vastu ka jnan lupt ho jata hai. asvadak ke abhav mean asvadan svayan hi anubhav karata hai, kyoanki anurag sanvit sanyukta hladini shakti ki vritti hai, jo svayan sanvedy hai. 'na so raman, na ham ramani' bhav anurag ki is svasamvedy dasha ka hi iangit karata haian, mahadanakhy mahabhav ki dasha mean, jo mahabhav ki charam sima hai, anurag ki svasamvedy dasha bhi charam sima par pahuanch jati hai. anurag jab apani sima par pahuanchata hai, to yavadashray-vrittitv labh karata hai. anurag ka ashray ya bhitti hai prem ke vikas-kram mean usake poorv ka star-rag. rag ki bhitti hai pranay. pranay ki avastha mean nayak aur nayika mean vishrambh ki, apane pran-deh-manadi ko ek manane ki pravritti janmati hai. at: madanakhy mahabhav mean, jo anurag ki charam parakashtha hai, pran-deh-manadi ke aiky-manan ki bhi charam parakashtha hoti hai, jisaka ramanand ray ke git mean 'duhuan man manobhav peshal jani' vaky dvara iangit kiya gaya hai.

parantu prem-vilas-vivart ka deh-man-pranadi ka aiky-manan, ya abhed-jnan, jnan-marg sadhak ke abhed-jnan jaisa nahian hai. jnan-marg ki mool bhitti hi hai jiv aur brahm ka abhed jnan. jnan-marg ka sadhak yah manakar chalata hai ki jiv aur brahm tatvat: ek haian, par ajnan ke karan brahm se apane prithakh astitv ki pratit hoti hai. ajnan ke door ho jane par usaka bhed-jnan usi prakar mit jata hai, jis prakar ghat ke toot jane par ghatakash aur mahakash ka bhed mit jata hai. radha aur krishna donoan mean koee bhi ajnan vrit brahmaroop jiv ke saman anity nahian hai. donoan nity haian, donoan ki lila bhi nity hai. lila-ras asvadan karane ke liye hi donoan svaroopat: ek hote hue bhi anadikal se do roopoan mean vidyaman haian-

radha-krishna aichhe sada eki svaroop. lilaras asvadite dhare dui roop॥

prem-vilas-vivart mean jo pran-man-dehadi ka aiky hota hai, vah keval bhavagat hai, vastugat nahian. deh, man aur pran ka prithakh astitv bana rahata hai, par vilas-sukhaik-tanmayata ke karan unake aiky ka manan matr hota hai. radha-krishna ke is deh-manadi ke aiky ke manan ko kavi karnapoor ne 'paraiky' kaha hai. 'paraiky' shabd ka arth hai radha-krishna ke man ka prem ke prabhav se galakar sarvato bhav se ek ho jana, vaise hi jaise lakh ke do tuk de agni ke prabhav se galakar ek ho jate haian. is prakar man ka bhed mit jane par jnan ka bhed bhi mit jata hai. donoan ko apane prithakh astitv ka jnan nahian rahata, yadyapi prithakh astitv bana rahata hai. jnan-marg ke sadhak mean siddhavastha prapt karane par jnata, jnan aur jney tinoan ka lop ho jane ke karan n to jnata ka prithakh astitv rahata hai, n kisi prakar ka anubhav hota hai aur n kisi prakar ki cheshta par prem-vilas-vivart mean radha-krishna ka prithakh astitv rahata hai, vilas-sukhaik tatparyamayi anubhooti rahati hai aur vilas-sambandhi cheshta rahati hai.

prem-vilas-vivart mean radha-krishna ki vilas-sukhaik-tanmayata hi hai, prem-vilas ki paripakvata ya charamotkarshavastha. par isake parinamasvaroop donoan mean us avastha ke do bahy lakshan bhi pratilakshit hote haian. ve haian bhram aur vaiparity. tanmayata ke karan bhram ya atmavismriti ghatati hai aur atmavismriti ki avastha mean paraspar ka sukh vadhan karane ki vardhaman charam utkantha ke karan unaki svabhavik cheshtaoan ka anajane vaiparity ghatata hai, arthat kanta ka bhav aur acharan kant mean, aur kant ka bhav aur acharan kanta mean sancharit hota hai, jaise sadharan roop se krishna vanshi bajate haian aur radha nrity karati haian, par vihar-vaiparity mean radha vanshi bajati haian, krishna nrity karate haian. nayak aur nayika mean vihar-vaiparity buddhipoorvak bhi ho sakata hai. par prem-vivart-vilas mean yah abuddhipoorvak hota hai, kyoanki usamean raman ka ramanatv ramani mean aur ramani ka ramanitv raman mean atmavismriti ki avastha mean anajane hi sancharit hota hai. chaitany-charitamrit mean ray ramanand ne mahaprabhu se apane vartalap mean prem-vivart-vilas ka iangit ek git dvara kiya hai, jisaki praranbhik panktiyaan is prakar haian-

pahilahi rag nayanabhang bhel. anudin badhal avadhi n gel॥

na so raman na ham ramani. duhuan man manobhav peshal jani॥

-radha kahati haian 'nayan-bhang' arthat palak p dane mean jitani der lagati hai, utani der mean (shrikrishna se) mera pratham rag ho gaya. rag din-prati-din niravachchhinn bhav se badhata gaya. use koee sima n mili. rag ke nirantar vardhanashil pravah ne, ek-doosare ke vilas-sukh ko vardhan karane ki vardhanashil vasana ne mano donoan ke man ko pisakar ek kar diya. parinamasvaroop n raman ko apane ramanatv ka jnan raha, n ramani ko apane ramanitv ka. donoan vilas-sukh ki anubhooti mean kho gaye aur vah anubhooti apana asvadan svayan karati rahi. shriroop gosvami ki madanakhy mahabhav aur prem-vilas-vivart ki vyakhya vaishnav-samaj ko unaki mahattvapoorn den hai.