paripakvata aur mausam

nibandha ---

seva ke bhi apne mausam hote hain. kabhi vasanta ki tarah nai konpalen phootati hain, kabhi greeshma ki tarah tejai se badhaotari hoti hai. phir sharada aata hai, jab phal pakate hain, aur phir sheetakaala, jab sab kuchh thahara-sa lagta hai. charcha, seva, jeevan, yahaan tak ki nivesha - sab isi mausam ke chakra mein chalate hain.

sabase jayaada thakaavata hamein sharada aur sheetakaala mein mahasoosa hoti hai. sharada paripakvata ka samay hai, jahan pahale jaisi tejai nahin dikhati, aur sardi to aur bhi kathina hoti hai - sab kuchh jame hue jaisa, badlav nahin, aur anta kaba aaega pata nahin chalata. isliye loga sardi mein sabase jaldi thaka jate hain.

lekin sardi ka samay vyartha nahin hai. isa mausam mein badhaotari se jayaada jaroori hai paripakvata. greeshma mein chamatkaara, ghatanaaen aur sankhyaaon ki badhaotari dikhati hai. parantu saphalata aur paripakvata alag baaten hain. chamatkaara hote rehna aur kisi ka vinamra, sevabhaavi banana ek hi baat nahin hai.

koriyaai charcha ki yaatra bhi mausamon jaisi hai. 1970-80 ke dashaka mein vahan punarutthaana ka greeshmakaala tha - teja vikaasa, saamarthya, utsaahi sabhaaen, charcha ka vistaara. samay ke saath koriyaai charcha paripakvata ke mausam mein aaya aur aba lagta hai ki woh lanbi sardi se gujara raha hai. aba badae charcha bhi keval punarutthaana ki nahin, paripakvata ki baat karte hain.

lekin Nation A bhi hamesha greeshma mein nahin rahega. abhi chaahe sab kuchh aise hi chalta dikhe, ek din paripakvata ka mausam aaega aur phir sheetakaala bhi aaega. har desha, har charcha, har samuday ke mausam badalate rahate hain. isliye hamein keval aaja ke mausam ko dekhakara sab nateeje nahin nikaalane chahiye.

paripakvata ke mausam ki zarurat saapha hai. keval saamarthya aur vardan hon, par charitra paripakva na ho, to vyakti tika nahin sakta. vardan mila jaae, par vinamrata, seva aur vachan se poshan na mile, to anta mein vivaada ya vardan ka durupayoga hota hai. isliye kisi bhi samay shakti ke saath vachan aur paripakvata ka prashikshan jaroori hai.

aasheervaada charcha ka itihaasa bhi aisa hi hai. shuruaata mein saamarthya aur varadaanon ka jaora tha, lekin usamein aparipakvata bhi dikhi. baad mein vachan aur shishyatvaa par jaora aaya. isaka matlab saamarthya bura nahin, balki saamarthya ko paripakvata ke saath chalana chahiye. paripakvata ka mausam woh samay hai jab parmeshwar hamein gaharaai se gadhate hain.

sardi mein seva karna aasaana nahin. badlav nahin dikhata, loga thaka jate hain, aur sabako lagta hai kaba punarutthaana aaega. lekin isi samay ki seva sabase mahatvapurn hai. sardi mein tike rehna hi seva hai - apni jagah par bane rehna, samuday ki dekhabhaala karte rehna, yahi asali seva hai.

ise nivesha ki tarah samajhen. sabase kathina samay mein kiya gaya nivesha hi asali nivesha hai. jab baajaaara oopara ja chuka ho, tab nivesha se thodaa hi laabha milta hai. lekin jab sab neeche hai, aur koi dhyaana nahin deta, usa samay tike rahane wala hi agale uchhaala ka asali phal paata hai. seva mein bhi yahi sacha hai - jab samuday sabase kamajaora ho, usa samay saath rahane vaale ko baad mein sabase gahara phal aur inaama milta hai.

jo loga sardi mein saath rahate hain, jab samuday phir uthata hai, to ve sabase jayaada kritajnyata ke paatra hote hain. jab sab chhodkar chale jate hain, aur koi nahin bachata, tab bhi jo anta tak tike rahate hain, ve samuday ke itihaasa mein amita chhaapa chhodate hain. parmeshwar ke samne bhi unaka inaama bahut badaa hai.

amerika aur yooropa bhi chaahe thande pada gae hon, lekin main poori tarah niraasha nahin hoon. abhi yeh sardi ke aakhiri daur jaisa hai, lekin phir se vasanta aaega, phir se aatmik jaagriti ka mausam lautega. basa, agali baar jaagriti ka roop alag hoga - vachan aur saamarthya santulita roop mein prakata honge.

koriyaai charcha ki kahaani bhi aisi hi hai. pahale saamarthya par jaora tha, phir vachan par. keval saamarthya se aparipakvata aati hai, keval vachan se saamarthya ki kami. agali aatmik jaagriti aisi honi chahiye jisamein vachan aur saamarthya donon santulita hon. santulan mein hi sabase badai shakti hai.

isliye jo sardi ke mausam mein hain, unhen niraasha ki nahin, samajh ki zarurat hai. abhi bhale kuchh na dikhe, parmeshwar oorja sanchita kar rahe hain, logon ko paripakva bana rahe hain, aur agala mausam taiyar kar rahe hain. mausam ka samay keval parmeshwar jaanate hain. hamein chahiye ki hum apne mausam ko vishwas se dekhen aur apni jagah par anta tak aatmik nivesha karte rahen.

vishay-saara ---

1. seva aur jeevan mein bhi mausam aate hain

seva, charcha, jeevan, vyaapaara, nivesha - sabako vasanta, greeshma, sharada, sheeta ke chakra mein dekha sakte hain. vasanta shuruaata aur ankurana ka samay hai, greeshma tejai se badhane ka, sharada paripakvata ka, aur sheeta woh samay hai jab sab kuchh thahara-sa lagta hai, badlav kama dikhata hai.

2. sharada aur sheeta sabase thakaane vaale mausam hain

sharada mein pahale jaisi tejai nahin rahati, isliye thakaavata aati hai. sheetakaala aur bhi kathina hai - shuruaata se anta tak thanda, sthira, badlav nahin dikhata, aur kaba khatma hoga pata nahin. isi samay loga sabase jaldi niraasha hote hain.

3. paripakvata ke mausam mein badhaotari se jayaada jaroori hai paripakvata

greeshma mein chamatkaara, ghatanaaen, sankhyaaon ki badhaotari dikhati hai. lekin saphala hona aur paripakva hona alag baaten hain. parmeshwar ko sabase priya phal keval baahari badhaotari nahin, balki masih mein paripakva jeevan hai.

4. koriyaai charcha greeshma ke baad paripakvata aur sheeta ke mausam mein hai

koriyaai charcha ne 1970-80 ke dashaka mein aatmik jaagriti ka shikhara dekha. phir dheere-dheere giraavata aai, aur aba lagta hai hum ek lanbi sardi mein hain. lekin niraasha hone ki zarurat nahin - yeh bhi parmeshwar ka diya mausam hai.

5. lekin koi bhi charcha hamesha greeshma mein nahin rahata

Nation A ki charcha bhi ek din paripakvata aur phir sheeta ke mausam mein jaaegi. koriyaai charcha, Nation A ki charcha, ameriki aur yooropeeya charcha, har samuday aur har seva apne-apne mausamon se gujarate hain. aaja ka greeshma hamesha nahin rahega, aur aaja ki sardi bhi anta nahin hai.

6. keval vardan aur saamarthya se vyakti sthira nahin rahata

agar vardan to hai, par charitra paripakva nahin, seva ki bhaavana nahin, vachan se poshan nahin, to khatara hai. saamarthya ke saath vinamrata aur seva na ho to vivaada aur durupayoga hota hai. isliye shakti ke saath vachan aur paripakvata bhi jaroori hai.

7. aasheervaada charcha ka pravah bhi shakti se vachan aur paripakvata ki ora gaya

aasheervaada charcha mein shuruaata mein saamarthya aur varadaanon ka jaora tha, phir vachan aur shishyatvaa ka. isaka matlab shakti ko nakarana nahin, balki shakti ko paripakvata ke saath chalana chahiye.

8. sardi mein tike rehna hi seva hai

sardi mein khula aatmik uchhaala kama dikhata hai, anand bhi kama milta hai. par isi samay apni jagah par tike rehna, chhodkar na jaana, aur samuday ki seva karna hi asali seva hai. sardi nishkriyata ka nahin, oorja sanchita hone aur paripakvata ka samay hai.

9. nichale stara par samarpana karna aatmik nivesha hai

jaise nivesha mein sabase kathina samay mein shaamila hone vaale ko sabase badaa laabha milta hai, vaise hi seva mein bhi kathina daur mein saath dene vaale ko agale mausam mein gahara phal milta hai. jab jaagriti pahale se shuru ho jaae, tab shaamila hona kama laabha deta hai, lekin nichale stara par tike rehna gahara aatmik nivesha hai.

10. anta tak saath dene vaalon ko inaama milta hai

jab samuday kamajaora ho aur loga chhoda jaaen, tab jo anta tak tike rahate hain, ve punahsthaapana ke samay sabase mahatvapurn aur kritajnyata ke paatra hote hain. parmeshwar ke samne bhi unaka inaama badaa hai. sardi ka samarpana bhale logon ko chhota lage, par parmeshwar ke rajya mein woh amoolya hai.

11. agali aatmik jaagriti vachan aur saamarthya donon ke saath honi chahiye

koriyaai charcha mein kabhi saamarthya par, phir vachan par jaora tha. keval saamarthya ho to aparipakvata aati hai, keval vachan ho to saamarthya ki kami. agali aatmik jaagriti mein vachan aur saamarthya donon santulita roop mein prakata hon, tabhi woh sabase shaktishaali hogi.