shatbhuja

nibandha ---

santulan bahar se maamooli laga sakta hai, lekin vaastava mein yahi sabase badai shakti hai. kisi ek kshetra mein hi bahut aage badhane se behatara hai ki hum apne jeevan ke har pahalu mein santulan se badhaen. yahi santulan 'shatbhuja' ke chitra se samajh ja sakta hai.

shuruaata khela se karte hain. maana leejie ek besabola khilaadai hai - agar woh sirf apne haatha ki maansapeshiyaan badhaaae, to kya woh achchha pichara bana paaega? asala mein, use poore sharir - oopari aur nichale hisse, jaanghon aur pindaliyon - sabaka santulita vikaasa chahiye. agar woh sirf oopara ka hissa majboot kare aur neeche ko chhoda de, to usaki taakat banta jaaegi aur sharir asantulita ho jaaega.

main apne jima ke anubhav se bhi yahi baat kaha sakta hoon. jab main akele eksarasaaija karta tha to basa oopari sharir par dhyaana deta tha, lekin trenara baar-baar legsa ki eksarasaaija karavaate the. kyonki sharir ka koi hissa akele nahin badhata. seva, vishwas, aguvaai - inamein bhi yahi sacha hai. keval dikhane vaale varadaanon ko badhaaane se achchha aguva nahin banata.

dharmashaastra mein bhi santulan jaroori hai. ekatarapha soch chaahe jitani majboot lage, woh tikaau nahin hoti. agar hum keval vachan par jora den aur pavitra atma ki shakti ko anadekha karen, ya keval saamarthya ko khojen aur vachan ki jaden chhoda den, to santulan bigada jata hai. ek svastha kalisiya samay ke saath santulan seekhati hai, kisi ek baat par atakati nahin.

shaadi byooro ka udaharan len - vahan saansaarika shatbhuja ki baat hoti hai: naukari, shiksha, roop, dhan, parivaara, svabhaava. ye sab milaakara ve maichinga karte hain. bahut vyaavahaarika aur kabhi-kabhi kathora bhi, lekin isase ek baat saapha hoti hai - aisa koi vyakti, jisake har kshetra mein koi badai kami na ho, bahut kama milta hai.

yahaan do baaten jaroori hain. pahali, hamein khud ko nishpaksha roop se dekhna aur taiyar karna chahiye. doosari, doosaron ke lie daya rakhana chahiye. lagabhaga koi bhi poori tarah santulita nahin hota - har kisi mein ek-do kshetra kamzor hote hain. isliye santulan ki koshisha karte hue bhi hamein logon ko sirf maapadandon se nahin aankana chahiye.

maseehi jeevan mein asali shatbhuja aatmik hai - vachan, satya mein soch, vardan aur saamarthya, charitra, buddhi, nirantarata. ho sakta hai mere paas vachan hai, lekin vardan kamzor hain, ya vardan hain, lekin charitra adhoora hai. tab jaroori hai ki main apni taakatavara baaton ko hi na badhaaaoon, balki jo hissa sabase kamzor hai, use bharoon.

khaasakara charitra bahut jaroori aatmikta hai. yahaan charitra ka matlab janmajaata svabhaava nahin, balki woh aatmik gaharaai hai jo tab aati hai jab adheerata, dvesha, jhagadaa, chinta, adhairya, aalochana jaise vishaile tatva nikala jate hain. yeh keval sahana karna nahin, balki parmeshwar ki aprasannata vaale visha ko bahar jaane dena hai, jisase vyakti bheetar se badalata hai.

yeh shatbhuja ka siddhaanta vyavasaaya mein bhi laagu hota hai. maana leejie aapa maarketinga mein hain - sirf ek-do skilsa se baat nahin banati. kantenta, braandinga, deta, graahaka ki samajh, kriyaanvayana, sanchaalana - sabaka santulan chahiye. har kshetra ka apana shatbhuja hai, aur utkrishtata poori tasveera dekhane se aati hai.

aba baat karte hain svatantrata aur nirantarata ke santulan ki. kuchh loga kai sangathanon aur kshetron mein anubhav lete hain - shishyatvaa prashikshan paathyakrama, bijanesa mishan treninga, alag-alag sansthaaen, mishan bota. ye anubhav rachanatmaka aur khule svabhaava vaalon ke lie bahut laabhakaari aur aanandadaayaka hote hain.

lekin agar koi baar-baar jagah badalata hai, to usaka anubhav aur seva rikorda asthaayi dikhata hai. bhale hi usamein asala yogyata ho, lekin aupachaarika roop se pramaanita nahin lagta. kariyara mein nirantarata na ho to woh bhatakaava jaisa dikha sakta hai. badae netritva ya jimmedaara seva ke lie aamataur par bharosemanda sthirata chahiye.

kanpani mein bhi yahi baat laagu hoti hai. jo vyakti har teena-chhaha maheene mein naukari badalata hai, woh chaahe jitana hoshiyaara ho, use rakhane mein jhijhaka hoti hai. kyonki lagta hai ki woh basa seekhakara jaldi chhoda dega. vyakti khud to jyaada seekhna chahta hai, lekin sanstha ko bharosemanda loga chahiye jo lanbe samay tak jimmedaari utha saken.

iseelie seva mein ek sthan par tike rehna bahut mahatvapurn hai. kalisiya kanpani se bhi jyaada sthirata ko mahatva deti hai. lanbe samay tak kisi jagah bane rehna sirf badlav se darana nahin, balki sambandh, jimmedaari aur parakha ki prakriya se gujarana hai. ek hi samuday mein lanbe samay tak seva karne vaale par gahara vishwas bana jata hai, jise shabdon mein bataana mushkila hai.

parmeshwar kabhi vistaara dete hain, kabhi rokakara rakhate hain. jab sthan badalana ho, to nae anubhavon ka anand len; jab tike rehna ho, to nirantarata se seekhen. asali baat yeh hai ki haalaata ke bahaava mein na bahen, balki parmeshwar ke kendra mein rahakara usa samay ki treninga ko sveekaara karen.

anta mein, hamein kashta aur peedaa mein pharka samajhna chahiye. peedaa woh raasta hai jo parmeshwar ke kareeba jaane ke lie jaroori ho sakta hai - isaka phal hai paripakvata, prashikshan, mahima. lekin kashta woh ladaaai hai jo jaroori nahin, basa haalaata mein phansakara jheli jati hai. vivekaheena sangharsha mein oorja vyartha hoti hai, isase bachana chahiye.

nishkarsha bahut vyaavahaarika hai - sabase kamzor hisse ko pahale dekhen. apni taakatavara baaton ko aur majboot karne ke bajaaya, jo hissa sabase jyaada khaali hai, use parmeshwar ke saath rananeeti se bharen. saphalata paripoorna banane mein nahin, balki parmeshwar dvara dikhaae gae abhaava ko namrata se sveekaara kar, usamein badhane ki chunauti lene mein hai.

saaraansha ---

1. santulan sabase badai shakti hai

santulan ka matlab na to thandaapana hai, na hi samajhauta. kisi ek kshetra mein hi aage badhane se behatara hai ki har kshetra mein santulan se badhaen. chaahe vishwas ho, dharmashaastra, seva ya vyavasaaya - har jagah santulan jaroori hai.

2. khilaadai ke sharir ki tarah, aguve ko bhi har pahalu mein badhana chahiye

jaise besabola khilaadai sirf baaju majboot karke achchha pichara nahin bana sakta, vaise hi aguve ko bhi sirf ek kshetra mein taakatavara hona kaaphi nahin. vachan, charitra, vardan, buddhi, nirantarata - ina sabaka santulita vikaasa jaroori hai.

3. dharmashaastra aur samuday mein bhi santulan chahiye

agar hum sirf vachan par jora den to saamarthya kho sakte hain, aur sirf saamarthya par jora den to vachan ki jaden kho sakte hain. achchhi kalisiya samay ke saath asantulana ko pahachaanati hai aur vachan, atma, satya, saamarthya - ina sabaka santulan seekhati hai.

4. saansaarika shatbhuja hamein hakeekata dikhaata hai

shaadi byooro ka shatbhuja - naukari, shiksha, roop, dhan, svabhaava - hamein dikhaata hai ki kisi ek kshetra mein kami na hona kitana mushkila hai. isaka matlab yeh nahin ki hum logon ko sirf sharton se aanken, balki yeh ki santulan paana kitana chunauteepoorna hai.

5. poorna shatbhuja shaayada hi milta hai

aise loga bahut kama hain jinamein kisi bhi kshetra mein koi badai kami na ho. isliye hamein khud ko nishpaksha roop se taiyar karna hai, lekin doosaron ke lie daya bhi rakhani hai. har kisi mein koi na koi kami hoti hai, aur hamein ek-doosare ki kamiyon ko samajhate hue saath badhana hai.

6. maseehi jeevan mein asali baat hai aatmik shatbhuja

vachan, satya mein soch, aatmik vardan, charitra, buddhi, nirantarata - ina sabaka santulan jaroori hai. sirf apni taakatavara baaton ko badhaaane ke bajaaya, jo hissa kamzor hai, use bharana chahiye.

7. charitra sabase jaroori aatmikta hai

charitra ka matlab sirf achchha svabhaava nahin, balki adheerata, dvesha, jhagadaa, chinta, adhairya, aalochana jaise vishaile tatvon ke nikalane se jo aatmik gaharaai aati hai, vahi asali charitra hai. charitra bhi ek aatmik abhyas hai.

8. har kshetra ka apana shatbhuja hota hai

maarketinga ya vyaapaara mein bhi sirf ek-do skilsa kaaphi nahin. kantenta, braandinga, deta, graahaka ki samajh, kriyaanvayana, sanchaalana - ina sabaka santulan chahiye. jo poori tasveera dekhata hai, vahi shreshtha banata hai.

9. svatantrata ka tareeka anubhav aur rachanatmakata deta hai

kai sangathanon aur kshetron ka anubhav rakhane vaale loga vyaapaka soch aur nai drishti paate hain. vividha prashikshan aur seva sthala nishchita roop se badai sanpatti bana sakte hain. svatantrata ka phaayada hai vyaapakata aur rachanatmakata.

10. lekin baar-baar badlav susangatata ko kamzor karta hai

agar aapake anubhav bikhare hue aur kshanika hain, to asali yogyata ke baavajooda aupachaarika roop se pramaanita nahin maani jati. kariyara mein asangati bhatakaava jaisa laga sakati hai aur badae netritva se jodana mushkila ho jata hai.

11. nirantarata se vishwas banata hai

jo vyakti kisi sthan par lanbe samay tak seva karta hai, usamein jimmedaari aur bharosa banata hai. kalisiya aur seva ke kshetra mein khaasakara sthirata ko mahatva diya jata hai. lanba samay sirf avadhi nahin, balki sambandh, parakha aur nishtha ka pramaana hai.

12. parmeshwar vistaara aur sthirata donon se shatbhuja banaate hain

parmeshwar kabhi nae sthaanon par bhejate hain, kabhi ek hi jagah tikaae rakhate hain. badlav ke samay vistaara seekhen, tike rahane ke samay gaharaai aur nirantarata. donon hi parmeshwar ki gadhane ki prakriya hain.

13. kashta aur peedaa mein pharka samajhen

peedaa woh raasta hai jo parmeshwar ke kendra mein jaane ke lie jaroori ho sakta hai - isaka phal hai paripakvata, prashikshan, mahima. lekin kashta woh sangharsha hai jise taala ja sakta hai. hamein haalaata mein bahane aur parmeshwar dvara di gai peedaa mein pharka samajhna chahiye.

14. sabase kamzor hisse ko rananeeti se bharen

vikaasa tab teji se hota hai jab hum sirf apni taakatavara baaton ko badhaaane ke bajaaya sabase kamzor hisse ko sudhaarate hain. vachan, vardan, charitra, nirantarata, buddhi - inamein jo sabase kamzor hai, use pahachaanen aur parmeshwar ke samne saahasa se abhyas karen.