prasanna parmeshwar

nibandha ---

hamein ek bahut mahatvapurn vaakya se shuruaata karani hai - hum pavitra hain isliye premita nahin, balki premita hain isliye pavitra ho sakte hain. yeh soch ki hamein apne karmon se parmeshwar ko prasanna karna hai, susamachar ke bilkula vipareeta hai. hum isliye nahin badalate ki parmeshwar hamein sveekaara karen, balki kyonki hamein pahale hi dharmi thaharaaya gaya hai aur parmeshwar ki santaana bana diya gaya hai, vaheen se hamaara jeevan aur pavitrata shuru hoti hai.

iseelie baaibala adhyayana ya shishyatvaa mein auchitya aur putratva pahale sikhaaya jata hai. hamaara vishwas isa par aadhaarita hai ki 'mainne kya kiya' nahin, balki 'parmeshwar ne masih mein mujhe kaise apanaaya'. pahale hamaari pehchan badalati hai, phir jeevan mein badlav aata hai. jise prem mila hai, vahi prem mein chala sakta hai; jise sveekaara kiya gaya hai, vahi pavitrata ki ora badha sakta hai.

yaheen par susamachar ke sevak ki bhoomika mahatvapurn ho jati hai. sevak keval niyamon ka gyaata nahin hai. woh logon kovidhivaadi dabaava mein nahin daalata, balki susamachar ki sachchai samjhaakar unhen parmeshwar ke paas lata hai. yadi sevak susamachar ko na samajhe to usaki seva bhividhivaadi aur puraane niyam jaisi ho jati hai. isliye yeh vishay ek baar sunakara chhoda dene wala nahin, balki baar-baar mana mein baithaane yogya hai.

mukhya antara hai 'krodhita parmeshwar ki soch' aur 'prasanna parmeshwar' ke beecha. bahut se loga parmeshwar ko aisa maanate hain jo hamesha niraasha, krodhita aur 'phir vahi galati?' kahane vaale hain. hum kahate hain ki parmeshwar prem karte hain, lekin dila ke bheetar kaheen lagta hai ki ve hamein majaboori mein hi prem karte hain.

agar yeh soch gahari ho jaae to vishwas ka maahaula bhaari ho jata hai. parmeshwar ke samne jaane mein dara lagta hai, hamesha daanta khaane ki aashanka rahati hai. prarthana mein svatantrata nahin rahati, aur pashchatap bhi jeevan ki ora nahin, balki danda se bachane ka prayaasa bana jata hai. aisa vishwas oopara se ganbheera dikha sakta hai, lekin bheetar se parmeshwar ke nikata jaane ki shakti kho deta hai.

susamachar isa tasveera ko poori tarah badala deta hai. yeshu mein hamaari kaanooni samasya hala ho gai hai. agar yeh hala na hoti to hum keval nyay ke paatra hote. lekin masih ne hamaare paap aur dosha ka samaadhaana kar diya hai, isliye parmeshwar masih mein hamein keval nyay ki drishti se nahin, balki prasannata aur prem se dekhate hain.

yahi naya niyam ki sabase badai kraanti hai. hamaare mana mein puraane aur nae niyam ki soch ka badlav hona chahiye.vidhivaad ke tahata parmeshwar se sambandh aur masih mein parmeshwar se sambandh ek jaise nahin ho sakte. hamein pavitrata ki khoja karani hai, lekin woh dara se nahin, premita hone ke pratyuttar mein honi chahiye.

jo vyakti prasanna parmeshwar ko jaanata hai, woh parmeshwar ke paas daudata hai - sirf tab nahin jab sab theeka ho, balki jab woh girata hai tab bhi. isaka arth yeh nahin ki woh paap ko halke mein leta hai, balki woh paap ko chhupaane ke bajaaya parmeshwar ke paas le jata hai aur punarsthapanaaa paata hai. agar hum maanen ki parmeshwar hamein moolatah naapasanda karte hain, to paap karte hi bhaagenge, lekin agar hum yeshu mein apni sveekriti par vishwas karen, to paap ke saath bhi parmeshwar ke paas dauda sakte hain.

koriyaai vishwas sanskriti mein kabhi-kabhi ek kathorata a jati hai - jaise badae se daanta khaane ki taiyaari, aur vishwas ko bhaari aur daraavana samajhna. doosari ora, kuchh sanskritiyon mein vishvaasi parmeshwar ke paas adhik svatantrata se aate hain. svatantrata ka arth anushaasanahinata nahin, balki prasannata se parmeshwar ke sameepa aana hai, aur yeh susamachar mein lautana jaroori hai.

aakhiri hisse mein paulus ke parivartana aur uddhaara ke kshana ki charcha aati hai. stiphana ki ghatana, damishka mein yeshu ka prakata hona, aankhon se chhilaka utarana aur ananiyaasa se milana - ina sabake beecha savaala uthata hai ki 'kya paulus usa samay uddhaara pa chuka tha?' main ise yaantrika roop se baantane ke bajaaya samajhaata hoon ki parmeshwar ki prakatata aur vishwas ki prakriya har kisi mein alag ho sakati hai.

koi paulus ki tarah achaanaka yeshu se milta hai, koi srishti ko dekhakara parmeshwar ke astitva ki ora aakarshita hota hai. koi sochata hai ki agar parmeshwar hain to unhonne svayan ko jaroora prakata kiya hoga, aur yeh yeshu ke dvara hua - isliye woh vishwas ki ora badhata hai. koi jeevan bhara vishwas mein chalata hai, koi kroosa ke bagala ke chora ki tarah antim kshana mein vishwas sveekaara karta hai.

moola baat yeh hai ki parmeshwar hamein masih mein dekhate hain. yeshu par vishwas ke kshana bhi hamaare puraane svabhaava, soch, bhaasha aur paap ke avashesha raha sakte hain. lekin parmeshwar hamein keval unheen kamajoriyon se nahin dekhate. romiyon ki bhaasha mein kahen to parmeshwar hamein masih mein dharmi thaharaae hue maanate hain. aur usi pehchan mein hum pavitrata ki ora badhate hain.

isliye pavitrata parmeshwar ka prem paane ki sharta nahin hai. pavitrata woh prakriya hai jisamein premita vyakti prem mein badhata hai. susamachar ka paripakva phal hai - apana jeevan parmeshwar ko samarpita karna aur susamachar ke lie khud ko arpita karna. lekin yeh yaatra bhi dara se nahin, balki premita hone ki sthiti se shuru hoti hai.

anta mein, hamein jisa sevak ka aadarsha rakhana hai, woh spashta hai - hamein susamachar ka sevak banana hai. aisa sevak jo logon ko parmeshwar ke samne aur dabaava mein na daale, balki yeshu mein unhen parmeshwar ke paas daudane ke lie prerita kare. pavitrata ki baat karen to premita ki pavitrata ki baat karen, pashchatap ki baat karen to parmeshwar ke paas lautane ke marga ki baat karen, aur parmeshwar ko krodhita nahin, balki masih mein hamase prasanna pita ke roop mein dikhaaen.

vishay-saara ---

1. prem paae jaane ke karna hum pavitra ho sakte hain

shuruaata isi vaakya se hoti hai - hum pavitra hain isliye premita nahin, balki premita hain isliye pavitra ho sakte hain. pavitrata prem paane ki sharta nahin, balki premita ka phal hai. yeh karmon se uddhaara ki soch nahin, balki susamachar ki buniyaada hai.

2. auchitya aur putratva karmon se pahale aate hain

baaibala adhyayana mein auchitya aur putratva pahale isliye sikhaae jate hain kyonki parmeshwar ne hamein dharmi thaharaaya aur apni santaana banaaya, jisase jeevan mein badlav sanbhava hota hai. pahale pehchan badalati hai, phir karma aate hain.

3. hamein susamachar ka sevak banana chahiye

sevak keval baaibala ka gyaan ya niyam bataane wala nahin hai. use susamachar ko gaharaai se samajhakara logon ko parmeshwar ke paas laana hai. agar susamachar chhoota jaae to sevavidhivaadi aur puraane niyam jaisi ho jati hai.

4.vidhivaadi seva parmeshwar ko keval daraavana dikha sakati hai

agar parmeshwar ko hamesha niraasha aur krodhita bataaya jaae to loga unake samne tanaava aur asuraksha mahasoosa karte hain. vishwas bhaari ho jata hai, aur pashchatap jeevan ki ora nahin, sirf danda se bachane ka tareeka bana jata hai.

5. krodhita parmeshwar ki soch vishwas ko kathora banaati hai

agar aapake dila mein parmeshwar ki chhavi 'phir vahi kiya?' jaisi hai, to unake kareeba jaana kathina ho jata hai. bahar se bhakti dikhati hai, lekin bheetar aapa parmeshwar se doora bhaagate hain aur paap karne par aur chhipa jate hain.

6. susamachar hamein prasanna parmeshwar ko dikhaata hai

yeshu mein kaanooni prashna sulajha chuke hain. danda aur nirnaya ka savaala masih mein samaapta ho gaya hai, isliye parmeshwar apne logon ko moolatah prasannata aur prem se dekhate hain. yahi susamachar ka badaa badlav hai.

7. nae vacha ki soch mein badlav jaroori hai

hamein puraane niyam ki soch se nae niyam ke susamachar ki soch mein aana hai. pavitrata chhodani nahin hai, balki usaki shuruaata badala rahi hai. aba pavitrata dara se nahin, balki premita hone ke karna hai.

8. prasanna parmeshwar ko jaanane wala parmeshwar ke paas daudata hai

jab hamein bharosa hota hai ki parmeshwar mujhe yeshu mein sveekaara karte hain, to galati karne par bhi hum unake paas jate hain. yeh paap ko halka samajhna nahin, balki paap lekar parmeshwar ke paas jaakara punarsthapanaaa paane ki susamaachaarika pratikriya hai.

9. saanskritika kathorata ko bhi susamachar mein samajhna jaroori hai

koriyaai sanskriti mein aksara parmeshwar ko daantane vaale vayaska ki tarah mahasoosa kiya jata hai. isliye susamachar aadhaarita shishyatvaa mein sirf sakhti nahin, balki parmeshwar ke paas anand se jaane ki anubhooti ko punah jaagrata karna chahiye.

10. parmeshwar ke paas svatantrata se aane ki anubhooti jaroori hai

svatantrata ka arth anushaasanahinata nahin hai, par parmeshwar ke paas svatantrata se aana susamachar ka mahatvapurn phal hai. darakara doora bhaagana nahin, balki yeshu mein parmeshwar ke paas daudane wala dila chahiye.

11. paulus ka parivartana keval yaantrika roop se nahin samajh ja sakta

stiphana ki ghatana, damishka ka prakaasha, aankhon ki parata hatana aur ananiyaasa se milana - ina sabako ek kshana mein nahin baanta ja sakta. paulus ne yeshu ke prakaasha ko anubhav kiya, usa par vichar kiya aur vishwas ke marga par badhaa.

12. parmeshwar ki prakatata aur vishwas ki prakriya har vyakti mein alag ho sakati hai

koi naatakeeya ghatana se, koi srishti ki dekhabhaala se, koi yeshu ko parmeshwar aur manushya ke sanvaada ke roop mein dekhakara vishwas ki ora badhata hai. parmeshwar bulaane ke tareeke aur krama mein vividhata rakhate hain.

13. auchitya vartamaana ki poornata ke karna nahin hai

yeshu par vishwas ke kshana bhi puraani aadaten aur paap ke nishaana raha sakte hain. lekin parmeshwar hamein keval vartamaana ki kamajoriyon se nahin, balki masih mein dharmi thaharaae hue ke roop mein dekhate hain.

14. parmeshwar hamein yeshu mein dekhate hain

romiyon ki drishti se sabase jaroori hai ki parmeshwar hamein yeshu mein dekhate hain. ve jaanate hain ki hum abhi bhi badha rahe hain, lekin masih mein mili pehchan aur anugrah ko aadhaar banakar hamase vyavahaara karte hain.

15. lakshya ki ora daudana prem se utpanna hota hai

hamein aur pavitra hona hai, lekin isaka karna prem paana nahin hai. hamane pahale hi prem paaya hai, isliye hum lakshya ki ora daudate hain. pavitrata atma-sandeha ki khoja nahin, balki premita ki vriddhi hai.

16. susamachar ka sevak logon ko parmeshwar ke aur kareeba laata hai

achchha sevak logon ko dabaata nahin, balki parmeshwar ke paas daudane ke lie prerita karta hai. susamachar ka uddeshya keval yeh nahin ki parmeshwar krodhita hain, balki yeshu mein hamaare pita ki prasannata dikhaana hai.