vichaaron ki svatantrata

nibandha ---

vichaaron ki svatantrata ka arth yeh nahin ki hamaare mana mein koi vichar kabhi na aae. main to yahi kahana chahta hoon ki vichaaron ke aane se darana nahin chahiye. vichar apne aapa a sakte hain, yeh svaabhaavika hai. asali samasya yeh nahin ki vichar a gae, balki yeh hai ki hum una vichaaron ko pakadakara, baar-baar pratikriya dekar khud ko baandha lete hain.

yeh baat bahut vyaavahaarika hai. agar aapane parmeshwar ke samne apne paap ko sveekaara kar liya hai aur pashchatap kar liya hai, to aba usi soch mein baar-baar ulajhane ki zarurat nahin hai. kyonki hamein kshama mila chuki hai, hum nai srishti hain, aur hamaare paas naya jeevan hai. phir bhi kai baar loga pashchatap ke baad bhi unheen vichaaron ko pakadae rahate hain. kabhi-kabhi yeh aur adhik dhaarmika laga sakta hai, lekin yeh ek dhokha bhi ho sakta hai.

agar aapa sochate hain, "mujhe yeh vichar nahin aana chahiye," aur baar-baar usi se ladate hain, to aapa usi vichar ko aur adhik sochane lagte hain. apni ichchha se usa soch se ladana, asala mein usi par dhyaana kendrita karna hai. isliye vichaaron ko chhodane ka abhyas jaroori hai. yeh susta ya laaparavaaha banane ka abhyas nahin, balki pavitra atma aur nae jeevan par bharosa karne ka abhyas hai.

isa siddhaanta ko samajhaane ke lie main mastishka ki prakriya ko yootyooba ke elgoridama se tulana karta hoon. yootyooba yeh nahin dekhata ki kauna sa veediyo achchha hai ya bura, woh keval aapaki puraani pasanda, dekhe gae veediyo, aur aapaki pratikriyaaon ko dekhakara seekhata hai ki aapako kya dikhaana hai. hamaara dimaaga bhi puraane anubhavon, bhaavanaaon aur aadaton ke aadhaar par khud-ba-khud vichar utpanna karta hai.

vichaaron ka aana keval isa baat ka sanketa hai ki mana ki prakriya kaam kar rahi hai. kabhi-kabhi ajeeba, asahaja ya aparaadhabodha jagaane vaale vichar bhi a sakte hain, lekin isaka matlab yeh nahin ki vahi meri pehchan hai. lekin agar main una vichaaron ko pakadakara, "aise vichar kyon a rahe hain?", "main aisa kyon hoon?", "kya main bekaara hoon?" jaisi bhaavanaaon mein ulajha jata hoon, to dimaaga unhen aur mahatvapurn maanane lagta hai.

pratikriya, chaahe pasanda se ho ya naapasanda se, pratikriya hi hai. kisi vichar ko pasanda kar usa par dhyaana dena bhi pratikriya hai, aur use naapasanda kar pareshaana hona bhi. agar aapa kisi vichar se napharata karte hue use baar-baar sochate hain, to woh vichar aur majboot ho jata hai. jaise yootyooba par naapasanda veediyo ko baar-baar dekhane ya usa par pratikriya dene se elgoridama use aapake lie jaroori maana leta hai.

subaha-subaha mana mein uthane vaale vichaaron ka udaharan len. agar dina ki shuruaata mein koi vichar mana ko jakada le aur aapa use pakada len, to poora dina prabhaavita ho sakta hai. aise samay mein usa vichar ka vishleshana karne ya todane ke bajaaya, use pakadane se bachana chahiye. kabhi use jaane dene ke lie basa chhota sa inkaara karen, dhyaana kisi aur cheeja mein lagaaen ya pavitra atma ko saunpa den, taaki woh vichar aapake dina par raja na kare.

baaibala mein jeevan ki soch aur sharir ki soch ka pharka bataaya gaya hai. har vichar jeevan se nahin aata. kai baar dimaaga se apne aapa uthane vaale vichar, puraane anubhavon ya sharir ki aadaton se bhi a sakte hain. ina vichaaron ka aana meri asali pehchan nahin hai.

manovijnyaana mein ise 'sapheda bhaalu prabhaava' kahate hain. agar kisi se kaha jaae, "ab se sapheda bhaalu ke baare mein bilkul mata socho," to aksar woh sapheda bhaalu ko aur jyaada sochane lagta hai. kyonki na sochane ke liye use baar-baar apne mana ko jaanchana padta hai: "kya main abhi sapheda bhaalu soch raha hoon?" jaise hi woh apne andar yeh jaanch karta hai, sapheda bhaalu phir se laut aata hai. jise dabana chahte hain, usi vichar ke paharedaar ban jate hain, aur paharedaar lagataar usi cheez ko dekhta rehta hai.

aparaadhabodh ya asahaj vichar bhi isi tarah kaam karte hain. "mujhe yeh nahin sochana chahiye," "main phir aisa kyon hoon?", "kya is vichar ka matlab hai ki main bekaar hoon?" - agar hum lagataar jaanchate aur vishleshana karte rahen, to dimaag us vichar ko mahatvapurn chetavani ki tarah seekhta hai. jaise yootyooba naapasand veediyo par bhi der tak rukane ko ruchi samajh sakta hai, vaise hi dimaag teevra pratikriya paae hue vicharon ko phir se utha sakta hai. isliye svatantrata vichar ko zor se mitane mein nahin, balki aaye hue vichar ko apni pehchan na maankar pavitra atma ko saunpne aur dhyaana ko jeevan ki disha mein modne mein hai.

yeh siddhaanta romiyon 7 mein bhi dikhata hai. paulus poochhate hain, kya vyavastha (kaanoona) paap hai? nahin, vyavastha pavitra hai. lekin "laalacha na karo" jaisi aajnya se hi laalacha ke baare mein pata chalata hai, aur paap usa aajnya ka phaayada uthakar hamaare bheetar laalacha ko badhaaata hai. vyavastha paap ko ujaagara karati hai, lekin woh khud jeevan nahin deti.

agar koi vyakti poore dina "vyabhichaara na karo" par hi dhyaana kendrita kare, to dimaaga usi vishay par aur adhik kendrita ho jata hai. aajnya galata nahin hai, samasya tab aati hai jab bina susamachar aur pavitra atma ke jeevan ke, keval nishedha par tike rahane se paap aur dimaaga ki prakriya usa vishay ko aur majboot kar deti hai.

isliye vyavastha ek darpana hai, ilaaja nahin. darpana gandagi dikhaata hai, lekin saapha nahin karta. vyavastha paap ko ujaagara karati hai, lekin jeevan aur badlav ki shakti susamachar, pavitra atma aur nae jeevan mein hai. hum keval niyamon ko pakadane vaale nahin, balki susamachar mein jeene vaale hain.

vichaaron ko pravaahita karne ka siddhaanta puraane ghaavon aur yaadon par bhi laagu hota hai. gahare ghaava ya aaghaata ke lie madada aur dekhabhaala jaroori ho sakati hai. lekin main yeh kahana chahta hoon ki kisi ghatana ya yaada ko baar-baar pakadana aur dekhna, phir se hamein baandha sakta hai. beeti baaton ko jaane dene ka abhyas jaroori hai.

agar aapa lagaataara pravaahita karte hain, to kuchh yaaden jo pahale saal mein ek baar aati theen, aba dasa saal mein ek baar aaengi. aisa isliye, kyonki aapa har baar soch ko kendra mein nahin baithaate, balki use jaane dete hain. meri baat bahut sarala hai - sab kuchh beeta jata hai. beeta jaaega.

moola baat yahi hai ki hamein nai pranaali apanaani hai. sirf "mata karo" doharaane vaali puraani aadata nahin, balki nae jeevan ki shakti se chalana hai. pavitra atma ki aguvaai aur bheetar ki nai oorja ko apana svaabhaavika tareeka banane dena hai. dabaane ki bajaaya, mana ko shaanti mein rakhakara, saunpakara aur pravaahita karne ka abhyas karna hai.

yeh abhyas jeevan ko sachamucha badala deta hai. jab hum vichaaron ko pakadana chhoda dete hain, to aalochana kama ho jati hai. chidachidaaapana, gussa, doosaron ki ninda aur khud ki ninda bhi ghata jati hai. lagaataara sochane, nirnaya karne aur dosha lagaane ke peechhe kaheen na kaheen yeh ichchha chhipi ho sakati hai ki main khud parmeshwar bana jaaoon. soch ko chhodana keval manovaijnyaanika takaneeka nahin, parmeshwar ko unaka sthan lautaane ka aatmik abhyas hai.

vishay-saara ---

1. vichaaron ki svatantrata ka arth yeh nahin ki koi vichar kabhi na aae

vichar apne aapa a sakte hain. kisi asahaja soch ke a jaane ka matlab yeh nahin ki main usaka maalika hoon. asali svatantrata yeh hai ki aae hue vichar ko pakadakara na rakhen.

2. pashchatap ke baad susamachar mein aage badhana hai

agar aapane parmeshwar ke samne sveekaarokti aur pashchatap kiya hai, to usa vichar ko pakadakara rakhane ki zarurat nahin. hamein kshama mila gai hai, hum nai srishti hain. pashchatap ke baad bhi usi vichar ko pakadana dhaarmika laga sakta hai, lekin yeh svatantrata ko chheenane vaali chaala hai.

3. jitana soch ko rokane ki koshisha karenge, utana hi woh aaega

"mujhe yeh vichar nahin karna chahiye" kahakara jabarana rokane ki koshisha karne par dimaaga lagaataara usi ko khojata hai. soch ko khatma karne ki koshisha use kendra mein le aati hai. isliye dabaane ke bajaaya pravaahita karna jyaada asaradaara hai.

4. dimaaga yootyooba elgoridama ki tarah pratikriya seekhata hai

yootyooba naitikata dekhakara nahin, balki dekhi gai cheejon aur pratikriya dekhakara sujhaava deta hai. dimaaga bhi puraane anubhav, bhaavanaaen aur aadaton ke aadhaar par soch banaata hai. agar aapa kisi soch par jyaada samay aur gahari pratikriya dete hain, to dimaaga use mahatvapurn maanane lagta hai.

5. naapasanda ki pratikriya bhi pratikriya hai

agar koi soch itani naapasanda hai ki aapa pareshaana ho jaaen aur baar-baar poochhen, "yeh kyon a rahi hai?", tab bhi yeh pratikriya hai. elgoridama ko keval pasanda se nahin, naapasanda se bhi majabooti milati hai. dimaaga bhi usi soch ko aur baar-baar la sakta hai.

6. subaha ki soch ko pakadana poore dina ko baandha sakta hai

agar subaha koi soch mana ko jakada le aur aapa use pakada len, to poora dina kharaaba ho sakta hai. usa samay vishleshana se jyaada jaroori hai dhyaana hataana. thodai dera ke lie inkaara karen, dhyaana doosari ora lagaaen, aur pavitra atma ko saunpa den, taaki woh soch aapake dina par raja na kare.

7. har soch jeevan ki soch nahin hoti

baaibala jeevan ki soch aur sharir ki soch mein pharka bataati hai. kuchh sochen pavitra atma se nahin, balki puraane anubhav, aadata ya sharir ki prakriya se aati hain. aisi soch ko apni pehchan maanane ki zarurat nahin.

8. sapheda bhaalu prabhaava soch ko dabaane ke ulte asara ko dikhaata hai

agar aapa kahen ki sapheda bhaalu ke baare mein mata socho, to mana baar-baar jaanchata hai, "kya main abhi wahi soch raha hoon?" wahi jaanch us vichar ko wapas bulaati hai aur dimaag use mahatvapurn maanane lagta hai. isliye vichaaron ki svatantrata dabaane mein nahin, balki aaye hue vichar ko apni pehchan na banakar pavitra atma ko saunpne aur dhyaana ko jeevan ki disha mein modne mein hai.

9. romiyon 7 vyavastha aur paap ke ulajhaava ko dikhaata hai

paulus kahate hain, vyavastha paap nahin hai. vyavastha pavitra hai. lekin paap aajnya ka phaayada uthakar laalacha ko bhadakaata hai. keval nishedha par dhyaana dene se, paap aur dimaaga ki prakriya usa vishay ko aur majboot kar deti hai.

10. vyavastha darpana hai, ilaaja nahin

vyavastha paap ko dikhaane wala darpana hai, lekin woh khud saapha nahin karati. vyavastha ke niyamon mein jeevan nahin hai, asali jeevan aur badlav ki shakti susamachar, pavitra atma aur nae jeevan mein hai.

11. ateeta ki yaaden baar-baar dekhane se phir se baandha sakati hain

gahare ghaavon ko dekhabhaala aur madada ki zarurat hoti hai, lekin koi bhi yaada agar baar-baar pakadai jaae, to woh phir se baandha sakati hai. pravaahita karne ka abhyas yaadon ke asara aur taakat ko kama kar sakta hai.

12. nai pranaali pavitra atma aur nae jeevan se chalati hai

maseehi puraane tareeke se nahin jeete, jo basa "mata karo" par tike rahate hain. ve pavitra atma ki aguvaai aur nae jeevan ko bheetar se sakriya hone dete hain. shaanti banaae rakhana, shakti chhodana aur jeevan ko saunpana hi soch ki svatantrata ka raasta hai.

13. soch ko chhodane se ninda aur aalochana bhi kama hoti hai

jab soch ko pakadana kama hota hai, to aalochana, chidachidaaapana, gussa, doosaron ki ninda aur atma-ninda bhi kama hoti hai. lagaataara sochane aur nirnaya karne mein kaheen na kaheen khud ko parmeshwar samajhane ki pravritti chhipi ho sakati hai. soch chhodana parmeshwar ko unaki jagah lautaane ka abhyas hai.