antakaala adhyayana (1)

nibandha ---

antim yuga ka adhyayana karne ka makasada kisi ko daraana nahin hai. baibil baar-baar ek badaa pravah dikhaati hai, aur hamein usi pravah mein khud ko dekhane ki zarurat hai ki aaja main kaise aajnyaakaari rahoon. isliye prakashitvakya ko akele na padhaen, balki prakashitvakya 6, daniyel, matti 24, aur jakaryah 14 ko ek saath jodakara samajhen.

hamaari shuruaata prakashitvakya 6 se hoti hai. prakashitvakya mein saat muharen, saat turahiyan aur saat katoron ke dhancha ke andar pahali saat muharen antim yuga ke mancha ka udghaatana karati hain. yeh ek baar padhakara bhool jaane wali baat nahin; ise phir se dekhte hue apne notes mein ek saath jodna zaruri hai. kyonki antim yuga ki tasveera bikhare hue tathyon ka sangraha nahin, balki poori baibil mein jodi hui kahaani hai.

sabase pahale sapheda ghodaa aata hai, jo dekhane mein achchha lagta hai. sapheda ranga vijaya aur shaanti ka prateeka hai, aur ghudasavaara ko mukuta pahanaaya gaya hai, jo baar-baar jeetata hai. lekin asali baat yeh hai ki usake paas dhanusha hai. dhanusha talavaara se alag hai - yeh doora se jeetane ka tareeka hai. virodhi masih shuru mein khuli hinsa se nahin, balki shaanti, vyavastha aur vijaya ki chhavi ke saath logon ko bahakaane aur kaabu mein karne ke lie a sakta hai.

yeh pravah achaanaka badala jata hai. sapheda ghodae ke baad laala ghodaa aata hai, jo dharati se shaanti ke hatane aur yuddha ka prateeka hai. phir kaala ghodaa aata hai, jisake haatha mein taraaju hai. yuddha ke baad sansaadhanon ki kami hoti hai, khaane-peene ki samasya badha jati hai, aur asali jarooraten dhan-daulata se oopara ho jati hain. peela-har ghodaa isa pravah ko aur gahara karta hai - mrityu, akaala aur beemaari ki ora le jata hai. ye chaara ghodae alag-alag ghatanaaen nahin, balki vijaya, yuddha, abhaava aur mrityu ki ek hi kadai hain.

yahaan hamein pahali muharon aur baad ki turahi aur katore ke nyay mein pharka samajhna hai. turahi aur katore ka nyay seedhe svarga se aata hai, lekin pahali muharen virodhi masih ke prakata hone aur usake dvara prithvi par laae gae aitihaasika sankaton ka sanketa deti hain. peela-har ghodaa, jisamein dharati ka chauthaai hissa maara jata hai, woh bhi svarga se seedhe aane vaale nyay jaisa nahin hai. dhyaana den ki ghudasavaara ko adhikara mila hai aur woh maarata hai.

yeh pravah daniyel ki kitaaba se bhi judata hai. daniyel ke svapna aur saamraajyon ki kahaani dekhen to itihaasa mein saamrajya lagaataara aur shaktishaali hote gae hain. sikandara ke baad aur bhi badae saamrajya aae, aur phir aur bhi taakatavara satta. antim yuga ka virodhi masih inheen saamrajyavaadi ichchhaaon ka charama roop hai. woh achaanaka, bina kisi sandarbha ke nahin aata, balki poori baibil ki badai kahaani mein usaki jagah hai.

daniyel 9:27 saata saal ki badai vipatti ka mukhya aadhaar hai. ek saptaaha yaani saata saal ke lie vacha ki jati hai, aur usake beecha mein balidaana aur arpana roka die jate hain. isliye pahale saadhae teena saal aur baad ke saadhae teena saal ka vibhaajana milta hai. virodhi masih pahale to vacha aur shaanti ka dikhaava karta hai, lekin beecha mein vishwasghaata karta hai, balidaana rokata hai aur israel par hamala karta hai.

iseelie antim yuga ke mandir aur balidaana ka mudda bhi mahatvapurn hai. yahoodi teesara mandir banaane ki taiyaari kar rahe hain, yeh sirf ek dhaarmika khabara nahin hai. yarooshalema ka mandir sthala, sulaimaana ka mandir, aur moriyyaaha parvata (jahan abraahama ne isahaaka ko chadhaaaya tha) - ye aaja bhi vivaada ka kendra hain. agar vahan phir se mandir banata hai aur balidaana hote hain, to yeh baibil ki bhavishyavaaniyon ke hisaaba se bahut badaa sanketa hoga.

balidaana ka phir se shuru hona israel ki kathorata ko bhi darshaata hai. yeshu pahale hi a chuke hain, aur sachcha balidaana masih mein poora ho gaya hai, lekin agar ve phir se mandir aur balidaana par lautate hain, to isaka matlab hai ki ve aba bhi yeshu ko asveekaara kar rahe hain. lekin baibil israel ki kahaani ko kathorata par khatma nahin karati. ve anta mein usi ko dekhakara, jise unhonne chheda, vilaapa karenge aur pashchatap karenge.

yeh pashchatap yeshu ke punaraagamana se gaharaai se judaa hai. yeshu phir aaenge aur virodhi masih ke kabje mein phanse israel ko chhudaaaenge - yeh baibil ka mahatvapurn vishay hai. puraane niyam mein jitane bhi nyaayaadheesha aur uddhaarakarta the, ve sab poorna raja yeshu ki ora ishaara karte hain. yeshu keval thodae samay ke lie nahin, balki raja ke roop mein aakara virodhi masih ka nyay karenge, apne logon ko bachaaenge aur yarooshalema mein mahima ke saath pravesha karenge.

jakaryah 14 isa chitra ko aur spashta karta hai. jab prabhu jaitoona pahaada par khadae honge, pahaada phata jaaega aur ek ghaati bana jaaegi - yeh sirf prateeka nahin, balki bhaagane aur bachaae jaane vaale logon ki tasveera hai. virodhi masih se bhaagane ka raasta khulega, aur punaraagamana karne vaale yeshu apne logon ko bachaaenge. baibil ka antim yuga ka drishya yeh nahin ki koi svarga se thodai dera ke lie prakata ho, balki asali prithvi ke itihaasa mein raja ka pravesha hai.

kisi desha ke bhavishya ke baare mein jaldabaaji mein nishkarsha nahin nikaalana chahiye. baibil yeh nahin kahati ki virodhi masih poori duniya ko ek hi tarah se poori tarah kaabu kar lega. daniyel mein dikhaaya gaya hai ki edoma, moaaba, aur ammona ke neta usaki pakada se bacha nikalate hain - yeh aaja ke jordana kshetra se judaa hai. isliye kisi bhi desha - chaahe koriya ho ya koi aur - ki bhoomika ke baare mein hum poori tarah nahin kaha sakte. parmeshwar dekhata hai ki usa desha mein usaki ichchha ko vinamrata se maanane vaale loga hain ya nahin.

matti 24 ki chakki vaali drishtaanta bhi isi baat ko dikhaati hai. do loga ek saath chakki peesa rahe hain - ek utha liya jata hai, doosara raha jata hai. bahar se donon ka jeevan ek jaisa dikhata hai. isliye asali baat seva ki chamaka-damaka nahin hai. seva ka naama hone ke baavajooda agar koi apni marji se chalata hai, to woh parmeshwar ki aajnyaakaarita nahin hai. isake ulata, agar koi saamaanya jeevan mein bhi poori tarah parmeshwar ki ichchha mein chalata hai, vahi parmeshwar ki najara mein dharmi hai.

antim baat bahut vyaavahaarika hai. jab hum apne bheetar uthate krodha, chidha, ghrina ya chota ko pakadakara rakhate hain, to aajnyaakaarita mushkila ho jati hai. samuday mein parmeshwar ki ichchha ke anusaar tike rehna chahiye, lekin kabhi-kabhi dila tootane par loga chhoda bhi dete hain. antim yuga ko jaanane wala keval bhavishyavaani ka vishleshana karne wala nahin, balki apne dila ko parmeshwar ke samne kholane, ahankaara ko sanbhaalane aur sachamucha aajnyaakaari banane wala hona chahiye.

aakhirakaara, raasta dara ka nahin, balki aajnyaakaarita aur prarthana ka hai. baibil ke antim yuga ki tasveera ko isa tarah samajhen ki woh aapake mana mein jeevanta ho jaae, aur usa tasveera ke samne khud se poochhen - main aaja kaise ji raha hoon? parmeshwar ke rajya ki aasha karen, samuday ko aasheervaada den, aur koriya va anya deshon ke lie prarthana karen ki ve anta tak parmeshwar ki ichchha mein istemaala hon. yahi isa adhyayana ka nishkarsha hai.

vishay-saara ---

1. antim yuga ke adhyayana ki reedha

prakashitvakya 6, daniyel, matti 24, aur jakaryah 14 - ye antim yuga ke adhyayana ki moola reedha hain. prakashitvakya 6 mein saata muharen, daniyel mein virodhi masih aur saamraajyon ki dhaara, matti 24 mein yeshu ki antim yuga ki chetaavani, aur jakaryah 14 mein prabhu ka dina aur punaraagamana ka drishya milta hai.

ye hisse alag-alag yaada karne ke lie nahin hain. inhe phir se dekhte hue apne mana mein ek samagra chitra banaaen. antim yuga ki ghatanaaen bikhare hue tathya nahin, balki poori baibil ki kahaani ka hissa hain.

2. prakashitvakya 6 aur pahala sapheda ghodaa

pahala sapheda ghodaa virodhi masih ki shuruaati chhavi dikhaata hai. yeh ghodaa bahar se achchha lagta hai - vijaya, shaanti, vyavastha aur sthirata ki yaada dilaata hai.

lekin ghudasavaara ke paas dhanusha hai. dhanusha talavaara se alag hai - yeh doora se jeetane ka tareeka hai. virodhi masih khuli hinsa se nahin, balki shaanti aur vijaya ki chhavi se logon ko bahaka sakta hai.

3. laala, kaala aur peela-har ghodae ka pravah

laala ghodaa dharati se shaanti ke hatane aur yuddha ka prateeka hai. kaala ghodaa yuddha ke baad sansaadhanon ki kami aur taraaju se anaaja taulane ka chitra deta hai - yeh abhaava aur mahangaai ka samay hai. jab jeevan-yaapana kathina ho jata hai, to asali bhojana sone-chaandi se bhi jyaada jaroori ho jata hai.

peela-har ghodaa isa pravah ko aur gahara karta hai - mrityu, akaala aur beemaari ki ora le jata hai. vijaya, yuddha, abhaava aur mrityu - ye sab ek hi aapada ki kadai hain.

4. pahali saata muharen aur turahi-katore ke nyay ka pharka

pahali saata muharen aur baad ke turahi va katore ke nyay alag hain. turahi aur katore ka nyay seedhe svarga se aata hai, jabaki pahali muharen virodhi masih ke prakata hone, usaki gatividhiyon aur prithvi par laae gae sankaton ka pravah dikhaati hain.

peela-har ghodaa, jisamein dharati ka chauthaai hissa maara jata hai, woh bhi seedhe svarga se girane vaali aapada nahin hai, balki ghudasavaara ko mili shakti ke karna hai. isliye pahali muharen dikhaati hain ki antim yuga ka mancha kaise khulata hai.

5. daniyel aur virodhi masih ka vaishvika saamrajya

daniyel ki kitaaba antim yuga ko samajhane ki kunji hai. daniyel ke svapna aur saamrajya ki dhaara itihaasa mein badhati satta aur vijaya ki disha dikhaate hain. sikandara ke baad bhi aur badae saamrajya, aur taakatavara sarakaaren aati hain.

antim yuga ka virodhi masih inheen saamrajyavaadi ichchhaaon ka charama roop hai. daniyel ki dhaara ko na samajhen to prakashitvakya ki tasveera bhi saapha nahin hogi.

6. daniyel 9 ka ek saptaaha aur madhya ka vishwasghaata

daniyel 9:27 saata saal ki badai vipatti ka mukhya aadhaar hai. isamein ek saptaaha yaani saata saal ki majboot vacha ka ullekha hai, aur usake beecha mein balidaana aur arpana rokane ki baat hai.

isliye pahale saadhae teena saal aur baad ke saadhae teena saal ka vibhaajana milta hai. virodhi masih pahale vacha aur shaanti dikhaata hai, lekin beecha mein vishwasghaata karta hai, balidaana rokata hai aur israel par hamala karta hai.

7. mandir ka parvata, moriyyaaha parvata, teesara mandir

yahoodi teesare mandir ki taiyaari antim yuga ka mahatvapurn bindu hai. mandir ka sthan vahi hai jahan sulaimaana ka mandir tha, aur moriyyaaha parvata, jahan abraahama ne isahaaka ko chadhaaaya tha.

yeh sthan aaja bhi bahut sanvedanasheela vivaada ka kendra hai. agar vahan phir se mandir bane aur balidaana hon, to yeh sirf dhaarmika khabara nahin, balki daniyel 9 ki dhaara se judaa badaa sanketa hoga.

8. mandir ka balidaana aur israel ki kathorata

agar balidaana phir se shuru hote hain, to yeh israel ki kathorata ka sanketa hai. masih yeshu mein sachcha balidaana poora ho chuka hai, lekin mandir ke balidaana ko pakadana dikhaata hai ki ve aba bhi yeshu ko asveekaara kar rahe hain.

lekin israel ki kahaani kathorata par khatma nahin hoti. baibil bataati hai ki ve anta mein usi ko dekhakara, jise unhonne chheda, vilaapa karenge aur pashchatap karenge. yeh punarsthapanaaa yeshu ke punaraagamana se gaharaai se judaa hai.

9. punaraagamana karne vaale raja yeshu

yeshu ka punaraagamana sirf thodai dera ke lie aakaasha se utarane jaisa nahin hai. yeshu raja ke roop mein aaenge, virodhi masih ka nyay karenge aur usaki pakada mein phanse israel ko bachaaenge.

puraane niyam ke nyaayaadheesha aur uddhaarakarta bandi logon ko chhudaaate hain - yeh sab poorna raja yeshu ki ora ishaara karta hai. yeshu phir aaenge, apne logon ko bachaaenge aur mahima ke raja ke roop mein yarooshalema mein pravesha karenge.

10. jakaryah 14 aur jaitoona pahaada

jakaryah 14 mein dikhaaya gaya hai ki jab prabhu jaitoona pahaada par khadae honge, pahaada phata jaaega aur ek ghaati banegi. yeh ghaati bhaagane aur bachaae jaane vaale logon ki tasveera hai.

punaraagamana karne vaale yeshu virodhi masih ko nashta karenge aur israel ko bachaaenge. antim yuga ka chitrana koi kalpana nahin, balki asali prithvi ke itihaasa mein raja ke pravesha ka drishya hai.

11. raashtron ka bhavishya aur parmeshwar ki praja

main kisi bhi desha ke bhavishya ko lekar nishchita nahin kahata. baibil yeh nahin kahati ki virodhi masih poori duniya ko ek hi tarah se kaabu karega. daniyel mein dikhaaya gaya hai ki edoma, moaaba aur ammona ke neta usaki pakada se bacha nikalate hain, aur ye aaja ke jordana kshetra se judae hain.

koriya ho ya koi bhi desha, antim yuga mein kisaka kya rola hoga, yeh hum nahin jaanate. asali baat yeh hai ki usa desha mein aise loga hon jo parmeshwar ki ichchha ko vinamrata se maanate hon. parmeshwar ke najara mein dharmi vahi hai jo apni rojamarra ki jindagi mein usaki ichchha ko maanata hai.

12. antim yuga ko jaanane vaale ki asali aajnyaakaarita

matti 24 ki chakki ki drishtaanta ki tarah, bahar se jeevan ek jaisa dikha sakta hai, lekin parmeshwar ke samne sthiti alag ho sakati hai. koi sevak naama se ho sakta hai, lekin apni marji se chalata ho, jabaki koi saamaanya jagah par bhi gaharaai se aajnyaakaari ho sakta hai.

antim yuga ko jaanana sirf bhavishyavaani ki jaanakaari badhaaane tak seemita nahin hona chahiye. jab krodha, chidha, ghrina ya chota uthati hai aur hum use pakadakara rakhate hain, to parmeshwar ko maanana mushkila ho jata hai. isliye, antim yuga ka adhyayana karne wala jyaada vishleshana karne wala nahin, balki apne dila ko sanbhaalane aur gaharaai se aajnyaakaari banane wala hona chahiye.

13. nishkarsha: dara nahin, prarthana

nishkarsha dara nahin, balki prarthana hai. antim yuga ki tasveera ko jaanen, baibil ki badai dhaara ko samajhen, aur parmeshwar ke rajya ki aasha mein aajnyaakaarita se jeevan jien.

samuday ke lie aasheervaada maangen, raashtron ke lie prarthana karen, aur koriya va anya deshon ke lie prarthana karen ki ve anta tak parmeshwar ki ichchha mein istemaala hon. antim yuga ka gyaan daraane ke lie nahin, balki jaagarooka hokar prarthana mein aage badhane ka nimantrana hai.