भक्ति रस

bharatamuni se lekar panditaraj jagannath tak sanskrit ke kisi pramukh kavyachary ne ‘bhakti ras’ ko rasashastr ke antargat manyata pradan nahian ki. jin vishvanath ne vakyan rasatmakan kavyamh ke siddhant ka pratipadan kiya aur ‘muni-vachan’ ka ullaghann karate hue vatsaly ko nav rasoan ke samakaksh saangopaang sthapit kiya, unhoanne bhi 'bhakti' ko ras nahian mana. bhakti ras ki siddhi ka vastavik srot kavyashastr n hokar bhaktishastr hai, jisamean mukhyataya ‘gita’, ‘bhagavat’, ‘shandily bhaktisootr’, ‘narad bhaktisootr’, ‘bhakti rasayan’ tatha ‘haribhaktirasamritasindhu’ prabhooti granthoan ki ganana ki ja sakati hai.

bhakti ras ya bhav

bhakti ko ras manana chahie ya bhav, yah prashn is bisavian shatabdi tak ke kavy-marmajnoan ke age ek jatil samasya ke roop mean samane ata raha hai. kuchh visheshajn bhakti ko balapoorvak ras ghoshit karate haian. kuchh paramparanumodit rasoan ki tulana mean use shreshth batate haian, kuchh shant ras aur bhakti ras mean abhed sthapit karane ki cheshta karate haian tatha kuchh use any rasoan se bhinn, sarvatha alaukik, ek aisa ras manate haian, jisake antargat shesh sabhi pradhan rasoan ka samavesh ho jata hai. unaki drishti mean bhakti hi vastavik ras hai. shesh ras unake aang ya rasabhasamatr haian. is prakar bhakti ras ka ek svatantr itihas hai, jo ras tattv vivechan ki drishti se mahatta rakhata hai.

• ‘natyashastr’ ke sarvapradhan vyakhyata abhinav gupt ne bharatamuni ke ras-siddhant ki vyakhya karate hue shant ko navaan ras siddh kar diya, par nav rasoan ke atirikt any kisi ras ki svatantr sthiti ko svikar nahian kiya. sabaka nau mean se hi kisi n kisi ras mean antarbhav man liya aur - ‘evan bhaktavapi vachyamiti’ likhakar vahi bat bhakti par bhi lagoo kar di. yahi nahian, unhoanne bhakti ko ras manane ka spasht nishadh bhi kiya hai. yatha -

‘ateveshvarapranidhanavishaye bhaktishraddhesmritimatidhrityutsahadyanupravishtebhyoanyathaivagamiti n tayo: prithakh rasatven gananamh’, arthath atev eeshvaropasana vishayak bhakti aur shraddha, smriti, mati, dhriti, utsah adi mean hi samavisht hone ke karan aangaroop hi hai, at: unaka prithakh rasaroop se pariganan nahian hota.

• mammatne bhakti ka n to shant ras mean antarbhav mana aur n hi svatantr rasaroop mean hi use sthapit kar sake. abhinavagupt ki ukt dharana se bhi ve santusht nahian hue, atev madhyam marg ka anusaran karate hue unhoanne bhakti ki mool bhavana ‘devadivishayak rati’ ko vyabhichari bhavoan se pusht bhav vishesh ke roop mean spasht manyata de di -

'ratirdevadivishaya vyabhichari tathaanjit:. bhav:, prokt:.'

• kya ras itane (nau) hi haian? is prashn ko samane rakhakar jagannath ne apane poorvapaksh ka niroopan karate hue bhakti ko ras manane vale mat ke adhar se poori abhijnata pradarshit ki -

  'bhagavan jisake alambn haian, romaanch, ashrupatadi jisake anubhav haian, bhagavatadi puran shravan ke samay bhagavadbhakt jisaka prakat anubhav karate haian aur bhagavan ke prati anuragasvaroopa bhakti hi jisaka sthayi bhav hai, us jivan ras ka shant ras mean antarbhav nahian kiya ja sakata hai, kyoanki anurag aur virag paraspar virodhi haian. kintu bhakti devadirati - vishay se sambandh rakhati hai. atev vah bhav ke antargat hai aur usamean rasatv nahian mana ja sakata.

pahale to lekhak ne ras ke vibhav, anubhav, sanchari tatha sthayi sabhi rasaangoan ka ullekh karake usaka poora svaroop kh da kiya, phir ras ke navatv ki roodhi ke agrah se usane shant ras mean bhakti ras ke antarbhav par vichar kiya hai. tadanantar ‘muni vachan’ ka ullaghann n ho jae, yah sochakar bhakti ko ras n manakar bhav manane ke paksh ka hi samarthan kar diya. tark yah diya ki devadivishayak rati ke adhar par bhakti ko ras mana jayega to putradi vishayak rati ke adhar par svatantr vatsaly ras ko bhi manana p dega. yahi nahian, isase age jugutsa aur shok ko sthayi bhav n manakar shuddh bhav hi manavane ka agrah kiya ja sakata hai. jisake parinamasvaroop sara rasashastr vishrriankhal ho jane ki ashanka hoti hai. atev muni vachan se niyantrit rasoan ki navatv ganana hi many honi chahie. yahaan panditaraj ne nishchay hi sankirn paramparavadi drishtikon ka parichay diya hai. anurag aur virag ke virodh ki jo mahattvapoorn samasya unhoanne uthayi, usaka bhi samuchit vishleshan vivechan nahian kiya gaya. bhakti mean anurag eeshvar ke prati aur virag sansar ke prati rahata hai, at: alamban bhed hone se donoan ka vaise virodh siddh nahian hota, jaise ‘rasagangadhar’ ke rachayita ne parikalpit kar liya.

• bhamah, dandi adi ke dvara many ‘preyas’ alankar mean jin ratyadik bhavoan ka samavesh hota tha, unamean putravishayak rati ki tarah devadivishayak rati ki bhi ganana ki ja sakati hai, isaka sapraman nirdesh karate hue bhakti ras ke vikas ka kuchh sambandh ukt alankar se bhi bataya gaya hai. bhaktishastr mean gita - upanishad ke antargat brahm ke rasamay tatha anandamay hone ka anek sthanoan par ullekh milata hai. gita mean bhakti aur bhakt ko vishesh mahatta pradan ki gee hai, kintu ‘bhagavatapuran’ ko hi bhakti ko vyapak evan shreshth rasaroop mean pratishthapit karane ka maulik shrey hai. ‘bhagavat’ ke prarambh mean hi bhagavadvishayak alaukik ras tatha usake rasikoan ka ullekh milata hai -

'nigamakalpatarorgalitan phalan shukamukhadamritadravasansutamh.
pibat bhagavatan rasamalayamh muhuraho rasika bhuvi bhavuka:.

• bhakti ras ki mahatta tatha usaka svaroop ‘bhagavat’ mean sthan-sthan par vyakt kiya hai.
• shandily bhaktisootr mean bhakti ko ‘paranuraktirishvare’ roop mean paribhashit karate hue use dvesh ki virodhini tatha ‘ras’ se pratipady hone ke karan bhi ragasvaroopa mana gaya hai-

‘dveshapratipakshabhavadrasashabdachch rag:..

• isi tarah ‘narad bhaktisootr’ mean bhakti ko ‘paramapremaroopa’ kaha gaya hai. in sootr granthoan mean jnan aur bhakti ke parasparik sambandh tatha rag aur virag ki bhavana ke bhaktigat avirodh par bhi sookshm prakash dala gaya hai. bhakti ki upalabdhi amritatv, tripti aur siddhikarak hoti hai tatha usase shok, dvesh, rati aur utsah adi ka shaman hota hai. ise batakar shant aur bhakti ras ke bich jo dvaidh kh da karane ki cheshta ki jati hai, usaka tattvik nishadh kiya gaya hai.
• madhusoodan sarasvati ke ‘bhaktirasayan’ namak granth mean bhakti ke alaukik mahattv aur rasatv ka vishad niroopan karate hue use ek or dasavaan ras bataya gaya hai, to doosari or sab rasoan se shreshth bhi mana gaya hai. usake rasaangoan ka nirdesh bhi ‘bhaktirasayan’ mean milata hai.
• ‘bhagavadbhaktichandrika’ namak granth ke rachayita ne bhi parabhakti ko ras kaha hai- parabhakti: prokta ras iti.
• gau diy sampraday ke pratishthit achary roopagosvami krit ‘haribhaktirasamritasindhu’ mean kavy shastriy drishti se bhakti ras ka vistar ek sunishchit vyavastha ke sath kiya gaya hai. ‘bhagavat’ ke bad bhakti ras ki manyata ka sarvadhik shrey roopagosvami ko hi hai. unhoanne bhakti ke paanch roop mane haian -

1. shanti,
2. priti,
3. prey,
4. vatsal
5. madhur.

ye shant, dasy, sakhy, vatsaly, madhury paanch bhav-bhakti ke mool haian. utkrishtata ke adhar par bhakti ras parakoti aur aparakoti ka mana gaya hai. in bhavoan ka mool ‘bhagavat’ ki navadha bhakti tatha ‘narad bhakti sootr’ ki ekadash asaktiyoan mean mil jata hai. granth ke dakshin vibhag mean bhakti ke rasaangoan ka vivechan vistar sahit kiya gaya hai. chaitany mahaprabhu gau diy bhakti sampraday ke pravartak the. unaki upasana ka adhar rasaplavit tivr pramanubhooti rahi hai. atev unhian ke sampraday mean bhakti ras ka vishad vistar hua, yah svabhavik hi tha.

• hindi mean ritikalin kavyacharyoan ne bhaktimoolak kavy ki to rachana ki, parantu kavy ras ke roop mean bhakti ki pratishtha ka kadachith koee bhi prayas unhoanne nahian kiya. dev ne avashy bhakti ras par vichar karate hue usako prem, shuddh tatha premashuddh namak tin bhed kie haian aur premashrayi bhakti ke antargat shant ki ganana ki hai.
• adhunik lekhakoan mean ‘hariaudh’ ko is sthiti se sabase adhik kshobh hua, jo unake ‘vatsaly ras’ shirshak mean bhaktivishayak prasangantar banakar tivrata se vyakt hua. bhakti ras ka mahattv any rasoan ki tulana mean batate hue unhoanne likha- raso vai s:. ras shabd ka arth hai - y: rasayati anandayati s ras:. vaishnavoan ko madhury upasana param priy hai. atev bhagavadanuragaroopa bhakti ko ras manate haian......mera vichar ki vatsal mean utana chamatkar nahian, jitana bhakti mean.... . harishchandr ne ‘bhakti ya dasy’ likhakar use dasy tak parimit kar diya hai, kintu bhakti bahut vyapak aur udatt hai, sath hi usamean itana chamatkar hai ki shrriangar ras bhi samata nahian kar sakata.
• isi prakar kanhaiyalal poddar ne bhi is samasya par vichar karate hue ki ‘bhakti bhav hai ya ras’ apana mat balapoorvak bhakti ke rasatv ke paksh mean diya hai-

dukh aur ashchary hai ki jin sakshyabhas shrriangaradi rasoan mean chidanand ke aanshaansh ke sphuran matr se rasanubhooti hoti hai, unako ras sanjna di jati hai aur jo sakshath chidanandatmak bhakti ras hai, use ras n manakar bhav mana gaya hai. yahi kyoan, krodh, bhay, jugutsa adi sthayi bhavoan ko (jo pratyakshat: sukhavirodhi haian) raudr, karun, bhayanak aur bibhats ras ki sanjna di gee hai.

poddar ne bhakti ras ke rasaangoan ki vyakhya nimnalikhit roop mean nirdharit ki hai aur sabako alaukik mana hai. sthayi bhav - bhagavadvishayak anurag. alamban vibhag - bhagavan ram, krishna adi ke akhil vishv saundary nidhi divy vigrah. anubhav-bhagavan ke anany premajany ashru, romaanch adi. vyabhichari bhav-harshash, sukh, aveg, chapalata, unmad, chinta, dainy, dhriti, smriti aur mati. shant ras ki tarah hi unhoanne bhakti ras ko vastavik brahmanand sahodar bataya hai. rati sthayi alamban bhed se hi ras ya bhav hota hai, atev alaukik alamban hone se to yah alaukik bhakti ras hoga hi.

• adhunik marathi ras shastriyoan ne bhakti ras ki samasya par gambhiratapoorvak vichar kiya hai. vatave ne bibhats tatha raudr ras ko kam karake nav rasoan mean unake sthan par vatsaly aur bhakti ras ko sthapit karane ka prastav kiya hai.
• di. ke. bedekar ne isase bharat ke ras-chatushtay ki vyakhya bhang hoti huee dekhakar vatave ke mat ka tivr virodh kiya hai. unaki dharana hai ki ras-vyavastha ka mool adhar ‘devasur-katha’ hai aur raudr aur bibhats ko nikal dene se vah bina ravan ke ramayan jaisi ekapakshi ho jati hai.
• ma. da. alatekar bhakti ka shrriangar mean antarbhav karate haian, isi tarah kri. kolhatakar adbhut mean. anandaprakash dikshit ne inake mat ka satark virodh kiya hai. d. sa. pangu nirjiv alamban hone se, ra. shri jog bhakti ki avyapakata tatha usake mool mean bhavana n hone se tatha ra. hianganekar shakti ke vikriyahin hone se usaki rasatv ka adhikari nahian manate. shivaram pant ne bhakti ke vividh roopoan ki kalpana karake ‘deshabhakti’ ko svatantr ras bataya hai, jisaka sthayi bhav unhoanne ‘deshabhiman’ nirdharat kiya hai.

nishkarsh

vastut: bhakti ras ka alamban laukik n hokar alaukik hi manana samichin hoga. bhaktishastr mean nirakar-nirgun brahm ki avataravad ke adhar par is prakar sagun-sakar kalpana ki gee ki vah bhakti-bhavana ka vastavik alamban ban saka. nishchay hi bhakti kavy mean bhavana ka jo vistar bharatiy sahity mean milata hai, usako dekhate hue bhakti ko ras n svikar karana vastusthiti ki upeksha karana hai. yah avashy hai ki mahattv ke sath bhakti ras ki apani anek simaean bhi haian, jinaki upeksha nahian ki ja sakati. bharat ki sabhi pramukh prantiy bhashaoan mean bhakti ka sahity upalabdh hota hai. hindi sahity mean soor, tulasi, mira adi ki rachanaean bhi bhakti ras ka shreshth udaharan prastut karati haian. nirgunadhara ke kavy mean jahaan tak vaishnav bhavana ka pravesh hua hai, vahian tak bhakti ras ki vyapti hai, anyatha nahian.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh