susamachar aur aatmik poshan

nibandha ---

hum yahaan keval baibil ka ek aur tathya jaanane nahin aae hain. ho sakta hai abhi sab kuchh poori tarah samajh mein na aae, lekin yeh samay hai ki jab kabhi hamein kisi ko sikhaana ya aatmik roop se poshita karna ho, to kama-se-kama ek vaakya ya ek disha hamaare mana mein goonje. isliye vishay thodaa gaharaai se liya gaya hai. satahi taur par "vyavastha maano" ya "vyavastha khatma ho gai" kahane ke bajaaya, hum dhyaana dete hain ki yeshu mein kya poora hua aur kya aaja bhi jaari hai.

shishyatvaa ki shuruaata gyaan se nahin, prem se hoti hai. Nation A mein yuvaaon ko kai varshon tak sikhaane aur aatmik roop se poshit karne ka anubhav hai. unamein se kuchh aaja sevak bana gae hain, aur ek bhaai ek kathina kshetra mein seva kar raha hai. asali baat yeh nahin ki kitana gyaan baanta gaya, balki yeh ki kisi atma ko sachche prem se varshon tak thaame rakha gaya. shishyatvaa keval takaneeka nahin - prem hi asali uttar hai.

isi prem ke aadhaar par hamein vyavastha aur susamachar ko dekhna chahiye. "vyavastha ka paalana karo" ka arth yeh nahin ki puraane niyam ke har niyam aur pratha ko jyon ka tyon doharaaen. asali arth hai - vyavastha ke peechhe chhupe arth, atma aur disha ko gaharaai se samajhna aur jeena. yeshu ne vyavastha ko galata nahin kaha; unhonne vyavastha ke uddeshya ko apne mein poora kiya.

isliye kuchh vyavasthaen sachamucha samaapta ho gaeen. aba mandir kisi ek imaarata tak seemita nahin hai. svayan yeshu sachcha mandir hain, aur masih mein kalisiya va vishvaasi hi parmeshwar ki upasthiti ka sthan hain. pashu balidaana ki aba koi zarurat nahin; jaisa ki ibraaniyon ki patri bataati hai, pashu balidaana logon ko pavitra sthan tak le jate the, lekin masih ke ek baar ke poorna balidaana ne parmeshwar tak pahunchane ka marga khola diya.

yaajaka vyavastha bhi masih mein nai tarah se poori hui. yeshu hamaare mahaayaajaka hain, aur vishvaasi raja jaise yaajaka bulaae gae hain. levi dasavaan hissa puraane mandir-rajya aur levi gotra ko banaae rakhane ke lie tha. woh dhaancha masih mein samaapta hua, lekin parmeshwar ke svaameetva aur dhanyavaada ke saath dene ki disha aaja bhi bani hai.

vishraama dina, shuddhata ke niyam aur khatana bhi isi tarah hain. vishraama ka asali svaami masih hain, shuddhata aba baahari niyamon se badhakara hridaya ki baat ho gai hai, aur khatana bhi sharir ke chinha se badhakara hridaya ki khatana bana gai hai. sankshepa mein, jo samaapta hua woh hai - vyavasthaen, niyam aur baahari maanaka; lekin jo jaari hai woh hai - arth, atma aur disha. yadi yeh pharka na samajhen, to ya to hum niyamavaada mein phansa jate hain ya vyavastha ko vyartha samajh baithate hain.

yeshu ki seva isa pharka ko bahut spashta karati hai. yeshu ne haatha dhone ke niyam, bhojana ki shuddhata, paapiyon ke saath bhojana, kushtha rogi ko chhoona, raktasraava vaali stri ko chhoona, saamari stri se baatacheeta, vishraama dina par changaai, aur vyabhichaari stri ke maamale mein vyavastha ke aama paalana se takaraava kiya. lekin yeshu ne vyavastha ki upeksha nahin ki - balki unhonne dikhaaya ki parmeshwar asala mein kya chahta hai: hridaya, daya, jeevan aur vacha ki sangati.

iseelie meeka 6 ka pravah hamaare lie mahatvapurn hai. parmeshwar ko na to dhaarmika atmasantushti chahiye, na hi karmon ki ganana. parmeshwar chahte hain ki hum nyay karen, daya se prem karen aur vinamrata se unake saath chalen. niyamavaada poochhata hai - "mainne kitana kiya?" lekin susamachar poochhata hai - "main kisa par bharosa karta hoon aur kisake saath chala raha hoon?"

aba agar hum shishyatvaa ki baat karen, to har stara ke vyakti ke lie niyam jaroori hote hain. bahut chhote aatmik bachchon ke lie - jaise dasavaan hissa, ravivaara ka samman, buniyaadi aatmik aadaten - ye niyam jaroori hain. kyonki bina niyam ke kai loga kuchh bhi nahin karte. isliye main dasaven hisse ko nakaarata nahin, na hi use sikhaane vaali kalisiya ki aalochana karta hoon. kai baar kalisiya ko dasavaan hissa spashtata se sikhaana chahiye.

lekin shishyatvaa yaheen khatma nahin hona chahiye. jaise-jaise koi aatmik roop se badhata hai, use keval nyoonatama niyamon par rukana nahin chahiye, balki parmeshwar se prem mein badhana aur anand se arpana dena seekhna chahiye. vidhava ki bhenta ki kahaani yahi disha dikhaati hai - raashi se adhik hridaya ka bhaava mahatvapurn hai. parmeshwar ko dena koi bojhila kartavya nahin, balki gahare sambandh se sahajata aur khushi mein bahane vaali baat honi chahiye.

hindi mein sambandh ko 'lena-dena' kaha jata hai - yaani dena aur paana. jab hum parmeshwar ke saath gahare sambandh mein aate hain, to dena koi bhaari bojha nahin rahata. hum parmeshwar ko adhik dete hain, aur parmeshwar se adhik paate hain - ek gahara sanvaada khulata hai. shishyatvaa ki saphalata isi mein hai ki yadi koi vyakti parmeshwar se thodaa bhi adhik prem karne lage, to woh aatmik poshan saphala hai.

vishay-saara ---

1. hamein bhavishya ke aatmik poshakon ko taiyar karna hai

sirf baibil gyaan baantana hamaara lakshya nahin. asali uddeshya hai - aisa maanaka ya disha dena, jo bhavishya mein kisi ko sikhaate samay yaada rahe. isliye vyavastha aur susamachar ke sambandh ko naare ki tarah nahin, balki shishyatvaa ke asali mudde ke roop mein dekhna chahiye.

2. shishyatvaa ki neenv prem hai

sachcha aatmik poshan sirf saamagri baantane ya samajhaane se nahin hota. kisi ko sachche dila se prem karna, varshon tak usake lie khadae rehna aur usaki aatmik badhaotari mein madada karna jaroori hai. Nation A ke yuvaaon ka sevak banana aur kathina kshetron mein seva karna yahi dikhaata hai ki shishyatvaa prem ki lanbi yaatra hai.

3. vyavastha ka paalana - isaka arth hai arth aur atma ko jeena, na ki vyavasthaon ki punaraavritti

nae vacha mein vyavastha ka paalana yeh nahin ki puraane niyam ke har vidhaana aur pratha ko jyon ka tyon doharaaen. asali baat hai - vyavastha ke arth, atma aur disha ko masih mein gaharaai se samajhna aur jeevan mein utaarana. yadi yeh pharka na samajhen, to hum niyamavaada mein phansa sakte hain.

4. yeshu ne vyavastha ko galata nahin kaha, balki use poora kiya

yeshu ne vyavastha ko nakaara nahin, na hi use galata thaharaaya. unhonne vyavastha ke uddeshya ko apne mein poorna kiya. isaka arth hai - vyavastha ka uddeshya poora hona, na ki keval usaka sakhti se paalana. isake parinaamasvaroopa kuchh vyavasthaen aba puraane tareeke se doharaane ki zarurat nahin rahi.

5. mandir masih mein poora hua

puraane niyam mein mandir parmeshwar ki upasthiti ka sthan tha. lekin yeshu ne svayan ko mandir kaha aur masih mein bani kalisiya ko parmeshwar ki upasthiti ka sthan bana diya. bhavana-aadhaarita mandir ki vyavastha masih mein samaapta ho gai.

6. pashu balidaana masih ke ek baar ke balidaana se poora hua

puraane niyam mein pashu balidaana baar-baar chadhaaae jate the, jisase loga parmeshwar ke nikata aate the. lekin ibraaniyon ki patri ke anusaar, masih ke ek baar ke poorna balidaana ne parmeshwar tak pahunchane ka marga khola diya. aba pashu balidaana doharaana masih ke balidaana ki poornata ko kama karna hoga.

7. yaajaka vyavastha aur khatana - aba hridaya aur samuday ki sachchai

yeshu hamaare mahaayaajaka hain, aur vishvaasi raja jaise yaajaka bulaae gae hain. khatana aba sharir ka chinha nahin, balki hridaya ki khatana hai. baahari chinha aur padon ki jagah masih mein naya hridaya aur samuday ki pehchan mukhya ho gai hai.

8. vyavasthaen samaapta, arth jaari

mandir, balidaana, yaajaka, levi ka dasavaan hissa, vishraama, shuddhata ke niyam, khatana - ye sab vyavasthaen masih mein poori hueen. lekin parmeshwar ke paas aana, pavitrata, dhanyavaada, vishraama, shuddhata, vacha - inake arth aur disha aaja bhi jaari hain. vyavasthaen samaapta ho gaeen, lekin unaka arth aur disha bani rahati hai.

9. yeshu ne shuddhata ke niyamon se badhakara hridaya aur jeevan ko mahatva diya

yeshu ne paapiyon ke saath bhojana kiya, kushtha rogiyon ko chhua, raktasraava vaali stri ko apanaaya, saamari stri se baat ki, aur vishraama dina par rogi ko changa kiya. yeh niyamon ki upeksha nahin, balki unake moola - daya, jeevan aur hridaya - ko prakata karna hai.

10. meeka 6 - niyamavaada aur susamachar ke jeevan ka pharka

niyamavaada poochhata hai - "mainne kitana kiya?" lekin parmeshwar nyay, daya aur vinamrata se unake saath chalana chahte hain. parmeshwar koi santushta karne yogya dhaarmika lakshya nahin, balki hamaare saath chalane vaale hain.

11. aatmik baalakon ke lie niyam jaroori hain

bahut aaranbhika vishvaasiyon ke lie dasavaan hissa, ravivaara ki pavitrata jaise niyam jaroori hain. niyam na hon to ve daana nahin karte, pooja ko halke mein lete hain. aise samay mein spashta maanaka unhen thaame rakhane ka sadhan banate hain.

12. dasaven hisse ko nakarana nahin hai

main na to dasaven hisse ko nakaarata hoon, na hi use sikhaane vaali kalisiya ki aalochana karta hoon. kai baar kalisiya ko dasavaan hissa spashtata se sikhaana chahiye. basa, puraane levi dasaven aur nae vacha ki daana bhaavana mein pharka samajhna jaroori hai.

13. paripakva shishyatvaa - niyam se hridaya ki ora

shuruaata mein niyam jaroori hain, lekin shishyatvaa ka lakshya keval nyoonatama niyamon tak seemita rakhana nahin hai. samay ke saath vyakti ko parmeshwar se prem mein, khushi se dene mein aur hridaya ki gaharaai mein aage badhana chahiye.

14. vidhava ki bhenta - hridaya ki praathamikata

yeshu ne badai raashi dene vaalon ki tulana mein usa vidhava ki bhenta ko adhik mahatva diya, jisane apana sab kuchh de diya. asali baat raashi ki nahin, hridaya aur praathamikata ki hai. parmeshwar ko dena keval kartavya nahin, balki premapoorna sambandh ki abhivyakti hai.

15. gahara sambandh - dena aur paana

hindi mein sambandh ko 'lena-dena' kahate hain - yaani dena aur paana. parmeshwar ke saath gahara sambandh banata hai, to dena bojha nahin, anand bana jata hai; aur hum parmeshwar se bhi adhik paate hain.

16. shishyatvaa ki saphalata - parmeshwar se prem badhana

shishyatvaa ka antim uddeshya gyaan ya niyamon ki soochi nahin, balki yeh hai ki vyakti parmeshwar se adhik prem kare, adhik anand se badhae aur gahare sambandh mein pravesha kare. yadi koi parmeshwar se thodaa bhi adhik prem karne lage, to aatmik poshan saphala hai.