atmanirbhar seva (1)

nibandha ---

mishan ka tareeka badala raha hai. shaayada meri baat thodai kattara lage, lekin aba mishan keval kisi ko saalon treninga dekar, aarthik sahaayata jutaakara, aur badai sanstha dvara aupachaarika roop se bhejane tak seemita nahin rahega.

main yeh nahin kaha raha ki bhejana galata hai. paaranparika bheja gaya mishan aaja bhi jaroori hai. lekin samay ke saath keval bheje gae logon ko hi mishanari maanane ki soch kamajaora hoti ja rahi hai. aba aise loga badhaenge jo bina bheje gae patra ke, sthaaneeya stara par rahakara, kaam karte hue aur rishte banaate hue, susamachar ko apne jeevan mein jeete hain.

isi ko hum jeevanmoolaka mishan kahate hain. isaka arth hai kisi ilaake mein sirf 'mishanari' ke naama se nahin, balki vahan sachamucha rahakara, kaam karke, logon ki jaindagi aur unaki hakeekata ko samajhate hue, usa samaaja mein susamachar ke gavaaha banana.

iseelie aajakala kai mishan sangathan bijanesa mishan par jaora de rahe hain. pahale jo sangathan paise ya vyaapaara ki baat se asahaja the, ve bhi aba isa vishay par ganbheerata se sochane lage hain. vajaha saapha hai - agar kisi sevak ko kisi samaaja mein tike rehna hai aur asali badlav laana hai, to kaam aur arthavyavastha ke savaalon se bacha nahin ja sakta.

yeh badlav paadari seva mein bhi dikhata hai. aba naukari ke saath-saath paadari seva ya mishanari karya karna aur bhi vyaavahaarika modala banata ja raha hai. amerika mein dohari naukari vaale paadari aba koi apavaada nahin, balki shaayada bhavishya ka saamaanya anubhav banenge. asali savaala yeh hai - kya naukari seva ko rokati hai, ya kya hum naukari ko isa tarah apana sakte hain ki seva aur bhi svatantra ho jaae?

isaka baibil kendra 1 kurinthiyon 9 hai. paulus kahate hain - main susamachar prachaara par garva nahin kar sakta, kyonki yeh mera saunpa gaya kaam hai. agar main susamachar na sunaaoon to mujha par vipatti hai. bulaae gae vyakti ke lie seva koi shauka nahin, balki jimmedaari hai.

to phir paulus ka inaama kya tha? ve kahate hain - mera inaama yeh hai ki main susamachar muphta mein sunaata hoon aur apne adhikaron ka poora upayoga nahin karta. asali baat yeh nahin ki unake paas adhikara nahin tha, balki unhonne jaanaboojhakara kuchh adhikara na lene ko badaa inaama maana.

isaka yeh matlab nahin ki poornakaalika sevak ko vetana ya bhatta lena galata hai. baibil saapha kahati hai ki sevak ko jeevanyaapana ka adhikara hai. lekin apne adhikaron ka poora istemaala karna aur prem va susamachar ki aajaaadi ke lie kuchh adhikara chhodana - ina donon mein aatmik pharka hai.

ise hum inaama aur viraasata ki bhaasha mein samajh sakte hain. jo jimmedaari hamein mili hai, use nibhaana bulahata ke prati aajnyaakaarita hai. lekin agar main apne haka ki cheejaen susamachar aur logon ke lie chhoda deta hoon, to woh tyaaga parmeshwar ke samne inaama ka karna bana sakta hai. parmeshwar vahi hain jo hamaari kami poori karte hain aur vinamra ko uncha uthaate hain.

yeh baat charcha ki sankhya ki chinta se bhi judati hai. badae charcha ke lie sankhya banaae rakhana, chhote charcha ke lie sankhya badhaaana - yeh svaabhaavika hai. sankhya buri nahin, lekin agar yahi kendra bana jaae to seva parmeshwar ki jagah dhancha aur astitva ki chinta mein ulajha sakati hai.

agar sevak aarthik roop se svatantra hai, to woh ina dabaavon se thodaa mukta ho sakta hai. jab chanda, vetana, sankhya ya sangathan ka prabandhana meri rojai-roti ko seedhe prabhaavita nahin karta, tab main logon ki pratikriya se jayaada parmeshwar ki ichchha par dhyaana de sakta hoon. yahi atmanirbhar seva ki asali taakat hai - paise ko najaraandaaja nahin karna, lekin paise ke karna seva ki disha na badalane dena.

main yeh nahin kahata ki 'paisa kamaao' - balki main kahata hoon ki moolya paida karne ki kshamata ko samajho aur vikasita karo. aaja ke samay mein agar socho ki raasta nahin hai, to sachamucha nahin milega. lekin agar khojoge, to kai raaste hain. bahut se aise kshetra hain jinhen kritrima buddhimatta nahin le sakta, aur jahan insaana asali moolya paida kar sakta hai. jaroori hai ki hum apana samay keval paise ke badale na bechen.

dileevari ya doharaae jaane vaale saadhaarana kaamon ka udaharan aata hai. ye kaam bure nahin hain - shuruaati jarooraton ke lie theeka hain. lekin lanbe samay mein, dasa saal tak bhi karne par na to visheshagyata badhati hai, na hi sharir bachata hai. agar atmanirbhar seva ko lanbe samay tak nibhaana hai, to aise kshetra khojo jahan samay ke saath aapaki yogyata aur moolya donon badhaen.

doktara ya vakeela jaise peshon ka udaharan isliye diya jata hai. ye peshe jayaada pavitra nahin, balki anubhav ke saath visheshagyata badhati hai, samay par niyantrana milta hai aur aarthik svatantrata ki sanbhaavana rahati hai. har koi doktara ya vakeela nahin bana sakta, lekin har kisi ko apne kshetra mein aisi hi visheshagyata aur lacheelaapana badhaaane ki koshisha karani chahiye.

yahi asala mein nae yuga ke sevak ke lie jaroori taiyaari hai. mishan aur paadari seva ki disha badala rahi hai - shaayada hum phir se shuruaati kalisiya ki tarah, jahan padanaama se jayaada jeevan aur bheje jaane se jayaada maidaana mein jeena maayane rakhata hai.

isliye sevak ko baar-baar 'main vyasta hoon' kahakara nahin rukana chahiye. socho, padhao, aarthik samajhadaari seekho, aur apni yogyata badhaaao. achchha sevak banana aasaana nahin, lekin agar aaja se thodaa-thodaa taiyar ho, to teena ya dasa saal baad seva poori tarah badala sakati hai.

anta mein, tulana se bachana chahiye. agar koi kama vetana mein bahut kaam kar raha hai, to use keval anyaaya ki tarah mata dekho. agar woh khushi se apni kshamata ke anusaar seva kar raha hai, to yeh parmeshwar ke samne paripakvata hai. saath hi, use aur jayaada svatantra seva ke lie apni aarthik sthiti ko bhi buddhimaani se taiyar karna chahiye.

jeevanmoolaka mishan aur atmanirbharata sirf jainda rahane ki rananeeti nahin hain. ye prem ki rananeeti hain, susamachar ki aajaaadi ko bachaane ki taiyaari hain, aur logon ki asaliyata mein utarane ki taiyaari hain. sevak chaahe sahaayata paae ya na paae, naukari kare ya na kare, ek savaala sabako poochhana hai - main aur jayaada svatantra, shuddha aur tikaau prem ke lie kya taiyaari kar raha hoon?

vishay-saara ---

1. mishan ka tareeka aba bheje jaane se aage, jeevanmoolaka ho raha hai.

paaranparika mishan mein kisi ko treninga dekar, aarthik sahaayata jutaakara, sanstha ke sansaadhana lagaakara bheja jata tha. lekin aba aise loga badhaenge jo bina aupachaarika bheje jaane ke, sthaaneeya stara par rahakara, kaam karte hue, susamachar ke gavaaha banenge. mishanari hona aba sirf pada nahin, jeevan ka tareeka hai.

2. jeevanmoolaka mishan vahi hai jo usa jameena par sachamucha raha sake.

jeevanmoolaka mishanari woh hai jo sirf naama ke lie nahin, balki vahan aarthik aur saamaajika roop se tikakara raha sakta hai. woh kaam karta hai, rishte banaata hai, samaaja ki bhaasha aur hakeekata samajhata hai, aur usaka jeevan khud susamachar ka raasta bana jata hai.

3. bijanesa mishan ka mahatva isliye hai kyonki isase maidaana mein tike rehna sanbhava hota hai.

bijanesa mishan ka matlab paise ki laalasa nahin hai. yeh maidaana mein lanbe samay tak tike rahane, asali moolya dene, aur keval sahaayata par nirbhara na rahane ki vyaavahaarika samajh hai. isliye aba ve sangathan bhi isa disha mein soch rahe hain jo pahale isase kataraate the.

4. paadari seva ko peshe ke saath jodana aba jayaada yathaarthavaadi modala hai.

naukari ke saath paadari ya mishanari seva karna aba koi apavaada nahin. pesha seva mein baadha nahin, balki logon ki hakeekata samajhane aur aarthik dabaava se aajaaada hone ka jariya bana sakta hai.

5. paulus ke lie susamachar prachaara ghamand nahin, balki saunpa gaya kaam tha.

1 kurinthiyon 9 mein paulus kahate hain - susamachar prachaara par mujhe garva nahin, yeh mera saunpa gaya daayitva hai. jise bulaaya gaya hai, usake lie seva dikhaava nahin, balki aajnyaakaarita hai.

6. paulus ka inaama tha apne adhikaron ka poora istemaala na karna.

paulus ko sahaayata paane ka adhikara tha, lekin unhonne kai baar apne adhikaron ka istemaala nahin kiya aur muphta mein susamachar sunaana hi apana inaama maana. adhikara ki kami nahin thi, balki susamachar aur logon ke lie adhikara chhodana badaa inaama tha.

7. seva ke lie aarthik sahaayata lena galata nahin, lekin use chhodane mein bhi aatmik arth hai.

baibil maanati hai ki sevak ko jeevanyaapana ka adhikara hai. lekin jo kuchh le sakte hain, use poora na lena aur samuday va susamachar ke lie chhoda dena parmeshwar ke samne inaama aur viraasata bana sakta hai.

8. charcha sankhya ke dabaava mein phansa sakta hai.

badai kalisiya ke lie sankhya banaae rakhana, chhoti ke lie sankhya badhaaana - yeh svaabhaavika hai. sankhya jaroori hai, lekin agar yahi kendra bana jaae, to seva parmeshwar ki jagah dhancha aur astitva ki chinta mein ulajha sakati hai.

9. aarthik svatantrata se seva ki disha jayaada aajaaada hoti hai.

agar sevak aarthik roop se svatantra hai, to chanda, vetana, sankhya ya sangathan ka dabaava kama ho jata hai. tab woh logon ki pratikriya se jayaada parmeshwar ki ichchha par dhyaana de sakta hai. atmanirbharata paise ke dabaava se bachane ki taiyaari hai.

10. paisa kamaane se badhakara, moolya paida karne ki kshamata vikasita karani chahiye.

yeh sirf paisa kamaane ki baat nahin hai. aisi yogyata vikasita karo jisase samay ke saath asali moolya paida ho sake. aise kshetra khojo jinhen kritrima buddhimatta nahin le sakta, aur jahan insaana visheshagyata se asali yogadaana de sakta hai.

11. samay aur paise ko seedhe badalane vaale kaamon ki seema hai.

dileevari ya doharaae jaane vaale saadhaarana kaam turanta aajeevika de sakte hain. lekin lanbe samay mein inase visheshagyata nahin badhati aur sharir thaka jata hai. atmanirbhar seva ke lie aise kaam khojo jinamein samay ke saath yogyata aur moolya donon badhaen.

12. visheshagyata aur lacheelaapana vaale peshe seva ko jayaada aajaaada banaate hain.

doktara ya vakeela ka udaharan isliye hai kyonki anubhav ke saath visheshagyata aur aarthik svatantrata milati hai, na ki kyonki ye peshe jayaada pavitra hain. har koi vahi pesha nahin apana sakta, lekin apne kshetra mein aisi visheshagyata aur lacheelaapana jaroora vikasita karen.

13. nae yuga ke sevak ko sochakara, padhakara aur taiyaari ke saath aage badhana chahiye.

agar mishan aur paadari seva ki disha badala rahi hai, to sevak bhi puraani aadaton mein nahin raha sakte. vyastata ka bahaana chhodao, padhao, aarthik samajhadaari seekho aur visheshagyata badhaaao. dheere-dheere taiyaari se seva mein aajaaadi badha sakati hai.

14. kama inaama mein bhi khushi se seva karna paripakvata hai.

agar koi kama vetana mein bhi khushi se seva kar raha hai, to yeh keval anyaaya nahin, balki parmeshwar ke samne paripakvata hai. saath hi, bhavishya mein jayaada svatantra seva ke lie aarthik aadhaar banaana bhi jaroori hai.

15. jeevanmoolaka mishan aur atmanirbharata ka asali makasada hai - lanbe samay tak prem karne ki aajaaadi.

jeevanmoolaka mishan aur atmanirbharata sirf jainda rahane ki rananeeti nahin hain. ye taiyaari hai taaki susamachar paise ke karna galata na samajh jaae, sevak maanava drishti se jayaada parmeshwar ki ichchha par kendrita rahe, aur maidaana mein tikakara prem kar sake. aakhira savaala yahi hai - main jayaada svatantra aur shuddha prem ke lie kya taiyaari kar raha hoon?