vyavastha aur charavaahi

nibandha ---

sabase pahale main seva aur charavaahi ke vishay mein baat karna chahta hoon. jab hamein bhavishya mein kalisiya ya kisi samooha ki jimmedaari milegi, to jaroori nahin ki hamaare paas sirf vahi loga hon jinhen hum chunana chahte hain. hum jinako sanbhaalana chahte hain, ve paripakva bhedaen ho sakati hain, lekin aksara parmeshwar hamein chhote memane ya ghaavon se bhare nae vishvaasiyon ko saunpate hain.

yeh yaada rakhana jaroori hai ki bhedaen chunane vaale hum nahin, balki yeshu hain. ek charavaaha sirf apni pasanda ke logon ki dekhabhaala nahin karta, balki jinhen yeshu saunpate hain, unhen unaki avastha ke anusaar poshan aur dekhabhaala dena hi usaki bulahata hai.

yoohanna 21 ki ghatana ko yaada karen - yeshu petrusa se kahate hain, 'mere chhote memanon ko khilaao, meri bhedaon ko charaao, meri bhedaon ko khilaao.' isamein ek gahara bheda hai. har kisi ke saath ek jaisa vyavahaara nahin karna chahiye, balki chhote memanon aur badai bhedaon, khilaane aur charaane mein pharka samajhna jaroori hai.

chhota memana matlab naya janma, vishwas mein naya, ghaavon se bhara, nirbhara aur asthira vyakti. agar aise kisi ko shuru se hi kathora anushasan aur jimmedaari de den to woh toota sakta hai. isa avastha mein sabase jaroori hai - prem.

main khud apne anubhav se bataata hoon - ek baar mainne soch ki kisi ko sevakaai ke lie taiyar karoon, aur ek dina usi najarie se usase pesha aaya. lekin woh vyakti turanta aahata ho gaya aur lanbe samay tak chupa raha. mera uddeshya use behatara dramara banaana tha, lekin asala mein use prashikshan nahin, prem ki zarurat thi.

isliye chhote memanon ko protsaahana aur sneha ki zarurat hoti hai. yeh baat halki laga sakati hai, lekin vaastava mein yeh bahut gahari paadareeya samajh hai. jinaka astitva dagamaga raha ho, unhen sabase pahale yeh mahasoosa karaana chahiye ki ve priya hain, ve theeka hain, ve sveekaara kie gae hain. bina sharta prem ka anubhav dilaae bina aage ki shiksha dena vyartha hai.

isake vipareeta, jo bhedaen paripakva hain, unake saath alag vyavahaara jaroori hai. paripakva bhedaen khud chala sakati hain, jimmedaari utha sakati hain. kuchh loga jimmedaari milane par hi aage badhate hain. agar unhen sirf khilaate rahen aur koi jimmedaari na den to unaki vriddhi ruka jati hai. aise logon ko disha dikhaana, jimmedaari saunpana aur seva mein sahabhaagi banaana chahiye.

yaheen charavaahe ki samajhadaari jaroori hai. kisi ko prem aur poshan chahiye, kisi ko anushasan aur jimmedaari. agar sabako ek hi tareeke se dekhen to samasya aaegi. har kisi ke saath ek jaisa vyavahaara karna, unaki avastha aur jarooraton ko na samajhane ka sanketa hai.

kalisiya ke prakaara bhi alag-alag ho sakte hain. kuchh kaleesiyaaen punarsthapanaaatmaka hoti hain - jahan adhiktara ghaayala aur naye loga aate hain. kuchh poshan aur vikaasa par kendrita hoti hain - jahan vishwas ki neenv, siddhaanta, sthirata aur prashikshan diya jata hai. kuchh kaleesiyaaen paripakva sahabhaagita par aadhaarita hoti hain - jahan jimmedaara loga milakara mishan nibhaate hain. koi ek hi masih ki deha hai, baaki galata nahin.

isliye hamein kalisiya ka moolyaankana satahi taur par nahin karna chahiye. koi kalisiya punarsthapanaaa ka, koi poshan ka, koi paripakva sahabhaagita ka karya kar rahi ho sakati hai. jo kalisiya hamein adhoori lage, parmeshwar ki drishti mein woh masih ke sharir mein jaroori bhoomika nibha rahi hai.

isake baad hamein susamachar ki sanrachana ko dekhna chahiye. moosa ki vacha aur nai vacha ek jaisi nahin hain. puraane niyam ki vacha ki sanrachana aur nae niyam ki sanrachana alag-alag hain. yeshu ne vyavastha ko poora kiya, isaka matlab yeh nahin ki aba hum har niyam ko poori tarah nibha sakte hain.

vyavastha ke poora hone ka arth hai - usaka uddeshya masih mein siddha ho gaya. vyavastha jisa ora ishaara karati thi, balidaana paddhati, mandir aur yaajaka vyavastha ki prateekata - sab masih mein poori ho gai. isliye masih mein vyavastha ka kuchh hissa samaapta ho gaya, kuchh hissa poora ho gaya aur aba puraane tareeke se doharaaya nahin ja sakta.

sabase spashta udaharan balidaana hai. puraane niyam mein balidaana baar-baar hote the, lekin yeshu ka kroosa ek baar ka balidaana hai. isliye nae yuga mein phir pashu balidaana dena yeshu ke lahu ka apamaana hai. balidaana ki vyavastha masih mein poori tarah samaapta ho gai.

mandir ka bhi yahi haala hai. puraane niyam mein mandir kendra tha, lekin nai vacha mein kendra masih hain. masih hi sachcha mandir hain, aur masih mein kalisiya aur vishvaasi hi mandir hain. aba parmeshwar ki upasthiti kisi imaarata tak seemita nahin, balki masih aur unake sharir mein prakata hoti hai.

vyavastha ki bhoomika bhi badala gai hai. puraane niyam ke kai niyam israel ki dhaarmika-rajya vyavastha aur mandir paddhati mein laagu hote the. lekin nai vacha mein baahari niyamon ka paalana dhaarmikata ka maapadanda nahin hai. dhaarmikata ka maapadanda vishwas hai. asala mein vyakti ko badalane vaali baat jyaada niyam nahin, balki pavitra atma ka aantarika karya hai.

isaka yeh arth nahin ki vyavastha ka koi moolya nahin. yeh bhi ek atishayokti hogi. vyavastha paap ko ujaagara karati hai, parmeshwar ki pavitrata dikhaati hai, aur yeh sikhaati hai ki manushya svayan se dhaarmika nahin bana sakta. vyavastha ek aaeena hai - jo gandagi dikha sakta hai.

lekin aaeena kisi ko dhota nahin. vyavastha paap dikhaati hai, lekin paap dhone aur jeevan dene ki saamarthya susamachar, pavitra atma aur nae jeevan mein hai. isliye vyavastha ke laabha spashta hain, lekin usake niyam svayan jeevan nahin dete.

dasavaan hissa (dashamaansha) ka vishay bhi isi sandarbha mein dekhna chahiye. puraane niyam mein dashamaansha mandir, levi jati aur israel ki dhaarmika-rajya vyavastha se judaa tha. nae niyam mein svaichchhika daana aur bhandaareepana ki bhaavana adhik mahatvapurn hai. isaka arth yeh nahin ki dashamaansha ka koi arth nahin ya dashamaansha sikhaane vaali kaleesiyaaon ki aalochana ki jaae.

mukhya baat hai vyakti ki avastha. kisi ke lie dashamaansha ek buniyaadi niyam ke roop mein vishwas ka prashikshan ho sakta hai. lekin koi paripakva vishvaasi pahale se hi sab kuchh parmeshwar ka maanakara udaarata, baantane aur samarpana ke saath jeeta hai. aise vyakti ko sirf 'dashamaansha do' kahana usake stara ke anusaar nahin hoga.

maana leejie koi aisi sabha hai jisamein poori tarah samarpita mukhya adhikari shaamila hain. ve apne jeevan, dhan aur vyavasaaya ko parmeshwar ko samarpita karne ki gahari samajh rakhate hain, aur sanbhava hai ve pahale hi dashamaansha se adhik de rahe hon. aise logon se keval shuruaati vishvaasiyon jaisi bhaasha mein baat karna upayukta nahin.

isliye asali baat hai - lacheeli samajhadaari. hamein vyavastha aur susamachar ki sanrachana jaanani chahiye, saath hi vyakti ki avastha ko bhi dekhna chahiye. chhote memanon ko prem aur poshan, badai bhedaon ko jimmedaari aur disha, aur paripakva saathiyon ko gahara mishan aur svatantrata dena chahiye.

parmeshwar hamein kisa tarah ke loga saunpenge, yeh hum taya nahin kar sakte. ve bhroona jaise memane bhi de sakte hain, chhote memane bhi, ya paripakva bhedaen bhi. isliye sevak ko sirf ek tareeka nahin, balki har stara ke vyakti ke lie taiyar rehna chahiye.

aakhirakaara, vyavastha ke laabha aur susamachar ke kendra ko saath lekar chalana jaroori hai. vyavastha paap dikhaati hai, parmeshwar ki ichchha samajhane mein madada karati hai. lekin jeevan susamachar mein hai, parivartana pavitra atma se aata hai, aur nai vacha hamein vishwas aur aantarika badlav ki ora bulaati hai. sevak ko isi susamachar ki sanrachana mein logon ko unaki avastha ke anusaar khilaana, charaana aur khadaa karna chahiye.

vishay-saara ---

1. charavaaha apni pasanda ki bhedaen nahin chuna sakta

parmeshwar jo loga saunpate hain, ve hamesha hamaari apeksha ke anusaar paripakva nahin hote. ve chhote memane ya ghaavon se bhare nae vishvaasi ho sakte hain. charavaaha vahi hai jo yeshu dvara saunpe gae logon ko apni jimmedaari maanata hai.

2. chhote memanon ko sabase pahale prem aur poshan chahiye

chhote memane yaani nae vishvaasi, ghaayala ya nirbhara loga. aise logon se turanta anushasan aur jimmedaari ki apeksha unake ghaava badhaa sakati hai. sabase pahale unhen prem, suraksha aur poshan dena chahiye.

3. protsaahana bhi charavaahi mein jaroori hai

halki-si saraahana bhi kai baar jaroori sandesha deti hai - 'tuma achchha kar rahe ho', 'sab theeka hai', 'tuma premita ho'. jinaka astitva dagamagaata hai, unake lie anushasan se pahale prem jaroori hai.

4. paripakva bhedaon ko jimmedaari aur disha chahiye

jo bhedaen badai ho gai hain, ve khud chala sakati hain, jimmedaari le sakati hain. aise logon ko sirf khilaate rehna nahin, balki disha dena, jimmedaari saunpana aur seva mein sahabhaagi banaana chahiye.

5. har vyakti ki avastha ke anusaar poshan jaroori hai

har kisi ke saath ek jaisa vyavahaara nahin karna chahiye. kisi ko prem, kisi ko anushasan, kisi ko mishan chahiye. ek jaisa drishtikona charavaahi ki samajh ki kami dikhaata hai.

6. har kalisiya ki bhoomika alag ho sakati hai

punarsthapanaaa, poshan-vikaasa, aur paripakva sahabhaagita vaali kaleesiyaaen alag-alag bhoomikaaen nibhaati hain. koi ek kalisiya sab kuchh nahin kar sakati. isliye hamein kalisiya ka moolyaankana soch-samajhakara karna chahiye.

7. moosa ki vacha aur nai vacha ek jaisi nahin hain

puraane aur nae niyam ki vacha ki sanrachana alag hai. yeshu ne vyavastha ko poora kiya, isaka arth yeh nahin ki hum har niyam ko nibhaate hain, balki yeh ki vyavastha ka uddeshya masih mein poora hua.

8. balidaana ki vyavastha masih ke ek baar ke balidaana se samaapta ho gai

puraane niyam mein balidaana baar-baar hote the, lekin yeshu ka kroosa ek baar ka balidaana hai. nae yuga mein phir pashu balidaana dena yeshu ke lahu ka apamaana hai. balidaana ki vyavastha masih mein poori tarah samaapta ho gai.

9. mandir ka kendra masih aur kalisiya mein a gaya hai

puraane niyam mein mandir kendra tha, lekin nai vacha mein kendra masih hain. masih hi sachcha mandir hain, aur masih mein kalisiya aur vishvaasi hi mandir hain.

10. dhaarmikata ka maapadanda niyam nahin, vishwas hai

puraane niyam ki dhaarmika-rajya vyavastha mein niyamon ka paalana mukhya tha. lekin nai vacha mein dhaarmikata ka maapadanda vishwas hai. asala mein badlav pavitra atma ke aantarika karya se aata hai.

11. vyavastha ka moolya hai

vyavastha ko poori tarah vyartha maanana bhi atishayokti hai. vyavastha paap ko ujaagara karati hai, parmeshwar ki pavitrata dikhaati hai, aur yeh sikhaati hai ki manushya svayan se dhaarmika nahin bana sakta.

12. vyavastha aaeena hai, lekin ilaaja nahin

aaeena gandagi dikhaata hai, lekin dhota nahin. vyavastha paap dikhaati hai, lekin dhone aur jeevan dene ki saamarthya susamachar, pavitra atma aur nae jeevan mein hai.

13. dashamaansha ko nai vacha ki sanrachana mein samajhna chahiye

puraane niyam mein dashamaansha mandir, levi jati aur israel ki dhaarmika-rajya vyavastha se judaa tha. nae niyam mein svaichchhika daana aur bhandaareepana ki bhaavana adhik mahatvapurn hai. isaka arth yeh nahin ki dashamaansha ko khatma kar den ya use sikhaane vaali kaleesiyaaon ki aalochana karen.

14. paripakva vyakti ke lie samarpana ki gahari bhaasha chahiye

kisi ke lie dashamaansha ek buniyaadi prashikshan ho sakta hai, lekin koi paripakva vyakti pahale se hi sab kuchh parmeshwar ka maanakara jeeta hai. aise vyakti ke lie saadhaarana niyamon se aage badhakara gahari jimmedaari aur mishan ki bhaasha jaroori hai.

15. sevak ko har tarah ke logon ko sanbhaalane ke lie taiyar rehna chahiye

hamein nahin pata ki parmeshwar hamein kisa stara ke loga saunpenge - bhroona jaise memane, chhote memane, badai bhedaen, ya paripakva saathi. sevak ko sirf ek tareeka nahin, balki har stara ke lie taiyar rehna chahiye.

16. hamein vyavastha ke laabha aur susamachar ke jeevan ko saath pakadana chahiye

vyavastha paap dikhaati hai, parmeshwar ki ichchha samajhane mein madada karati hai. lekin jeevan susamachar mein hai, aur badlav pavitra atma se aata hai. sevak ko isa sanrachana ko jaanakara logon ko poshan, sudhaara aur sthirata deni chahiye.