Saans

Roshni khala he aur khala ek wajood he. Khala musalsal harkat he, aur har harkat nuzool o saood mein safar kar hi he. Nuzool o saood ke mukhtalif dairay hein. Harkat ke pehlay dairay ka naam Aalam e malakoot he. Aalam e malakoot mein maadi anasir maujood nahi hotay. Yahi wajah he ke aalam e malakoot maadi aankh se nazar nahi aata.

Roshni = khala = wajood = harkat

Roshni harkat bankar aakhri aur dohri simton mein behti he. Aakhri harkat zaman he. Khala ke andar faasla aur harkat ek jagah jama ho jayen toh is dohri harkat ka naam makaan he. Dohri harkat ko moyaldi salasa (nabataat, jamadat aur hewanat) bhi kaha jaatha he. Insaan ki zaat mein jo roshniyan kaam kar rahi hein, woh harkat par kayam hein. Ek harkat kashish he yani insaan apni bisaat ki taraf kheench raha he. Doosri harkat yeh he ke insaan zindah rehne ke liye roshniyan apne andar jazb kar raha he. Woh harkat jo is hasti ki taraf kheench rahi he jis hasti ke hukum se kainat wajood mein aati he “malkoti sift” kehlati he aur woh roshni jo guraiz ki shakal mein insaan ko door kar rahi he “sift bashri” he. Un Dono sifaat mein har sift ek usool ki paband he. Duniya mein rehtay hue koi aadmi kharji duniya mein jitna ziyada mutaghraq ho jaatha he isi munasbat se woh kashish ki roshiniyon se door ho jaatha he. Jo aadmi kashish ki roshiniyon se door hota he, is ki zaat ke andar roshniyan ya anwaar zaya hotay rehtay hein. Aadmi jitna guraiz (makaniyaat) mein daakhil hota he isi munasbat se is ke andar se “Malkoti sift” kam hoti rehti he. Nateeje mein woh aalam e malakoot se door ho jaatha he aur itna door ho jaatha he ke, is ke ilm mein yeh baat hi nahi rehti ke insaan ke andar “Sift malakootiyat” kaam karti he. Jo fi al waqea is ki apni asal ya bisaat he. Ek waqt aisa bhi aata he ke, aqeday ke aitbaar se itna door ho jaatha he ke, is ki tamam dilchaspiyan makaniyaat mein mujtma ho jati hein aur woh sift malakootiyat se inkaar kar bait tha he. Yeh wohi soorat e haal he jis ke baarey mein aakhri kitaab Quran mein Khaaliq e kainat Allah ne kaha he:

“Hum ne unke dilon par mohar kar di aur kaanon par mohar laga di aur unki aankhon par parday daal diye aur unke liye azaab alim he.” (Quran)

Azaab alim se morad yeh he ke, yeh sift malakootiyat se mahroom kar diye gaye. Aalam e malakoot aur aalam e nasoot ke takhleeqi formulon ki mazeed wazahat yeh he ke, malkoti sift aur bashri sift mein imtiazi khat khenchnay wali roshni ki ek miqdaar moueen he. Roshni ki miqdaar mein tawazun bashri takazay pedha karta he aur jab bashri takazay ziyada ho jaathay hein toh, kharji duniya (makaniyaat) mein insaan ka istaghraaq bud jaatha he aur aisa honay se insaan asfal mein chala jaatha he. Insaan jitna ziyada asfal ki taraf badhta he, isi munasbat se is ke andar kasafat aur gravity mein izafah hota rehta he.

Khaaliq e kainat Allah ne Adam aleh salam se kaha tha ke, “Tu aur teri biwi jannat mein raho aur jahan se dil chahe khush ho kar khao piyo aur is darakth ke qareeb nah jana warna tumhara shumaar zaalimon mein ho ga.” Khush nah hona aalam e asfal (Makaniyat) he. Nafarmani, aur na khushi bajaye khud is baat ki daleel he ke, aadam ka Allah se earzi tor par rishta munqita ho gaya. Jaisay hi rishta munqita hua, isi munasbat se roshniyon ka tawazun kum ho kar earzi tor par toot gaya aur aadam bashri khoal mein band ho gaya aur is maqam par aadam ne khud ko nanga mehsoos kiya. Nanga mehsoos karne ka matlab yeh he ke aadam ke oopar kasafaton ka hajhoom ho gaya. Jaisay hi aadam ke oopar kasafaton ka hujoom hua, aadam ne khud ko jannat ki fiza se koi alag cheez samjha. Jab aadam ki dilchaspiyan roshiniyon se door huien toh kasafaton ne aadam ko khench liya. Kasafaton aur saqal ki kashish ne jab aadam ko apni taraf khincha toh aadam asfal mein qaid ho gaya aur jannat ki fiza ne aadam ko radd kardiya.

Adam jab taq kashish saqal mein daakhil nahi hua woh zamaniyat mein raha. Aadam ko nafarmani ke ehsas ne makaniyat mein qaid kar diya. Aadam ne kashish se guraiz kar ke, apne oopar malukotiyat ke darwazay band kar liye. Jab koi aadamzad guraiz se kashish mein daakhil ho jaatha he toh, is par aalam e malukoot ke darwazay dobarah khul jaathay hein.

Mawarai duniya mein daakhil hona is waqt taq mumkin nahi he jab taq insaan makaan ki qaid se azad nah ho. Azad honay se morad yeh he ke, insaan jismani taqazoon ko sanwi hesiyat de dein aur jahan se takazey roshni ki shakal mein nuzool kar rahe hein, un ki taraf mutwajjah ho jaye. Roshni ki taraf mutwajjah honay ke liye zehni yaksuyi ke saath muraqba behtareen amal he. Is ka aassan tareeqa yeh he ke,

1. Aadmi kisi tareek gooshe mein jahan garmi, sardi mamool se ziyada nah ho bait jaye.

2. Haath, pair aur jism ko dheela choddhe aur apne oopar aisi kefiyat taari kar le jis kefiyat mein zehan jism ki taraf se hatt jaye.

3. Saans geherai mein liya jaye. Geherai mein saans lainay se saans ki raftaar mein tehrao pedha ho jaatha he.

4. Ankhein bandh kar li jayen aur apne andar jhankne ki koshish ki jaye.

5. Khayalat pakeeza hon.

6. Amal ki pakizgee yeh he ke, aadmi kisi ko bura nah samjhe. Kisi ki taraf se bughz o inaad nah rakhe. Agar kisi se takleef pahunchti he toh maaf kar dE, inteqam nah le.

7. Zarooriyat zindagi aur muaash ke husool mein aaza ka wazifa poora kar ke jad-o-jehad mein kotahi nah kare, lekin nateeje ke oopar nazar nah rakhe. Nateeja Allah par chod de.

8. Apne kisi amal se yeh mehsoos ho jaye ke mujh se zayadti ho gayi he, toh bulaa takhsees, woh naatvaan ho, kamzor ho, chota ho, is se maafi maang li jaye.

9. Jo kuch apne liye pasand karta he, doosaron ke liye bhi pasand kare.

10. Zehan ke andar maal o mataa aur asbaab ki mohabbat nah ho. Allah ke diye hue wasail ko khush ho kar istemaal kare. Lekin wasail ko maqsad qarar nah de.

11. Allah ki makhlooq ki khidmat karne ka jazba dil mein maujood ho. Jis tarah mumkin ho Allah ki makhlooq ki khidmat kare.

Jis shakhs ke andar pakeeza khayalat, pakeeza awsaf maujood hotay hein, is ki zaat mein jala pedha ho jati he. Shaoor ka aaina saiqal aur shafaaf ho jaatha he. Muraqba ek aisa amal he jis amal mein roohani ustad ke hukum ki tameel zaroori he. Shagird ke andar agar choo chura he, aur tameel nahi he, toh muraqbe ka amal poora nahi hota. Kamyabi ke liye khud supurdagi zaroori he.

Jism ka talluq saans se he. Saans ki aamad o shud khatam ho jaye toh jism be jaan ho jaatha he. Roohaniyat seekhnay ke liye saans se qata talluq karna zaroori nahi he. Sirf saans ka bohat aahista hona zaroori he. Jab insaan apna talluq gosht ke jism se saans ki hadd taq kayam rakhta he toh, jism gher mehsoos ho jaatha he. Is ki misaal khwab dekhna he. Aadmi khwab mein saans letha rehta he, khwab ya sonay ki haalat mein saans ke andar geherai pedha ho jati he aur saans halka aur lateef ho jaatha he. Saans mein latafat aajaane se jism misali tajalli ki taraf saood karna shuru kar deta he. Hum dekhte hein ke, jab hum so jaathay hein toh hamara jismani nizaam barqarar rehta he, lekin hamara zehni talluq gosht post ke jism se earzi tor par munqita ho jaatha he. Gosht post ke jism se yeh earzi latalqi bedaari mein muntaqil kar di jaye toh insaan mawarai ya gheb ki duniya mein muntaqil ho jaatha he. Gheb ki duniya lateef duniya he. Jis tarah insaan is duniya mein kaam karta he, khata peeta he, isi tarah gheb ki lateef aur noorani duniya mein bhi chalta phirta aur khata peetha he.