ahankaara aur namrata

nibandha ---

namrata koi aisa vishay nahin hai jise loga sahajata se apanaate hain. 'ghamand mata karo', 'intajaaara karo', 'khud ko uncha mata karo' - ye baaten chaahe sansaara mein hon ya kalisiya mein, sunane mein aasaana nahin lagateen. lekin jo loga seva mein paripakva hona chahte hain aur lanbe samay tak tikana chahte hain, unake lie namrata sabase jaroori gunon mein se ek hai.

main aaja neetivachan 27:18 aur 1 patarasa 5:6 se shuru karta hoon. 'jo anjeera ke peda ki raksha karta hai, vahi usaka phal khaata hai; aur jo apne svaami ke prati vaphaadaara hai, use samman milta hai' - isamein deerghakaala tak vaphaadaara rahane aur phal paane ka sambandh hai. saath hi, 'parmeshwar ke shaktishaali haatha ke neeche deena bano, taaki woh tumhen apne samay par uncha kare' - isamein yeh sikhaaya gaya hai ki uncha karne ka samay parmeshwar ke haatha mein hai.

agar hum ina vachanon ko ulatakara dekhen to kai baaten spashta hoti hain: samay ka intajaaara karna hai, ghamand se bachana hai, aur khud ko uncha karne ki koshisha nahin karani hai. aur gaharaai mein jaaen to yeh bhi hai ki 'shakti hamaare paas nahin, parmeshwar ke paas hai'. isliye hamein parmeshwar ke haatha ke neeche jhukana seekhna chahiye.

yeshu ne jo yeh kaha ki bhoja mein sabase neeche ki jagah par baitho, usamein bhi yahi bhaavana hai. agar koi khud oonchi jagah par baitha jaae aur phir neeche bula liya jaae, to sharmindagi hoti hai. lekin agar koi neeche baitha ho aur mejabaana use oopara bulaae, to woh samman ki baat hai. namrata ka arth khud ko tuchchha samajhna nahin, balki parmeshwar aur logon ke lie samman ka sthan khula chhodana hai.

agar koi pahale se khud ko uncha kar leta hai, to doosaron ke paas use samman dene ki koi jagah nahin bachati. ulta, loga mana hi mana use neeche giraane ka mauka dhoondhate rahate hain. daphtara mein bhi yahi hota hai - jo doosaron ko neecha dikhaata hai aur khud ko badaa samajhata hai, usake ye shabda ek dina usake hi khilaapha saboota bana jate hain. ghamand se nikale shabda mitate nahin, ve logon ki yaada mein raha jate hain.

isliye kalisiya ya kisi bhi samuday mein vinamra rehna keval shishtaachaara nahin, balki buddhimaani hai. jitana badaa vardan ya netritva ho, utana hi adhik satarka rehna chahiye. jab hum apne vardan ka upayoga karte hain, to svaabhaavika hai ki loga hamein notisa karen. lekin paripakvata isi mein hai ki hum kendra mein na aaen, balki dhyaana parmeshwar aur samuday par rahe.

kanpani mein bhi aisa hi ek udaharan hai - kisi yojana ko bhejane se pahale apne pramukha se dobaara pushti lena. bhale hi yojana sahi ho, lekin prakriya aur anushasan ke anusaar pramukha ko aage rakhana paripakvata hai. netritva dikhaao, lekin kabhi bhi pramukha se aage na badhao.

yeh siddhaanta khaasakara yuva sevakon ke lie bahut jaroori hai. jab yuva sevak ke vardan aur kshamata chamakane lagati hai, tab ghamand aana aasaana hai. jab prachaara achchha ho, antardrishti mile, loga saraahana karen - to kandhe chaudae ho jate hain. lekin jo sevak paripakva nahin hote, ve ghamand ke karna jyaada dina nahin tikate. unake shabda aur vyavahaara ek dina unhen gira dete hain.

kalisiya teema varka hai. isaka matlab yeh nahin ki yuva sevak apne vardan aur netritva ko daba den. vardan ka upayoga jaroori hai, basa disha sahi honi chahiye. khud ko chamakaane ke lie nahin, balki pramukha aur samuday ke nirmaana ke lie vardan ka upayoga karen. netritva ko maarane ki baat nahin hai, balki sanyama aur santulan ki baat hai.

daaooda ne shaaoola ke samne hamesha namrata dikhaai. usake paas abhisheka tha, bhavishya mein raja banane ki bulahata thi, phir bhi usane shaaoola ko kabhi giraane ki koshisha nahin ki. parmeshwar unheen ko uncha karte hain jo khud ko neecha rakhate hain, aur jo apni taakat se khud ko sthaapita karna chahte hain, unhen gira dete hain. parmeshwar apne samay par daravaajaa kholate hain.

agar aapako netritva ki jaimmedaari milati hai, to vahan ek alag ravaiya chahiye. agar aapa sansthaapaka ya aguva hain, to bahut chhipakara nahin raha sakte. usa samay saahasa ke saath bolana aur netritva karna jaroori hai. lekin saahasa aur ghamand alag hain - saahasa jimmedaari lene ka bhaava hai, ghamand khud ko uncha karne ka.

aba daniyel 9 aur antim samay ki charcha bhi jaroori hai. daniyel 9 ka ek saptaaha yaani 7 saal, 7 saal ki maha-sankata ka baaibileeya aadhaar hai. virodhi masih bahuton ke saath ek saptaaha ka samajhauta karta hai, aur usake beecha mein balidaana aur bheta roka deta hai, dhokha deta hai. yahi 3.5 saal-3.5 saal ki sanrachana hai.

yeh ghatanaakrama teesare mandir ke mudde se bhi judata hai. yahoodi loga mandir ke nirmaana ki taiyaari kar chuke hain, aur kai samuday mandir ke bartana bhi taiyar kar chuke hain. samasya yeh hai ki mandir jisa jagah banana hai, woh moriyyaaha parvata yaani mandir parvata hai, jo aaja islaama aur yahoodi dharma ke takaraava ka kendra hai.

yahoodi dharma aur mandir ki balidaana vyavastha ko keval dhaarmika utsaaha nahin samajh sakte. jab ve yeshu ko sveekaara nahin karte aur pashu balidaana ki vyavastha phir se shuru karna chahte hain, to yeh unake dila ki kathorata ko darshaata hai. isi karna antim samay mein virodhi masih ke dhokhe aur aakramana se israel ko bhaari peedaa sahani padati hai - yeh jakaryah, matti 24 aur daniyel 9 se judaa hai.

matti 24 mein yeshu ne kaha ki jab vinaasha ki ghrinita vastu pavitra sthan mein khadai ho jaae, to bhaaga jaao - peechhe mudakara bhi mata dekho. jo yeh chetaavani sunate hain, ve jangala mein bhaaga jate hain aur parmeshwar ki suraksha mein rahate hain.

unaki sharana ke lie mooaaba aur ammona ka kshetra, aaja ke jordana mein bosera aur petra ka ullekha hota hai. yeh kshetra praakritika kile jaisa hai - ghaatiyaan aur seemita raaste hain. maanaveeya sansaadhanon se vahan 3.5 saal tikana kathina hai, lekin prakashitvakya mein jaise mahila jangala mein parmeshwar ki suraksha mein rahati hai, vaise hi yahaan bhi parmeshwar alaukika suraksha de sakte hain.

aakhirakaara, poore vishay mein sabase jaroori baat yahi hai: jo parmeshwar ke uncha karne ke samay ka intajaaara karta hai, jo yeshu ki chetaavani sunakara chalata hai, jo apni taakat par ghamand nahin karta, vahi bachata hai. namrata keval komalata nahin, balki parmeshwar ke samay aur vyavastha par vishwas aur apne sthan ko nibhaane ka vishwas hai.

vishay-saara ---

1. namrata koi lokapriya vishay nahin, lekin anivaarya hai

main antim yuga ki shrinkhala jaari rakha sakta tha, lekin aaja namrata aur ghamand ki baat kar raha hoon. namrata logon ko aakarshaka nahin lagati, lekin paripakva sevak aur samuday ke lie yeh jaroori hai.

2. neetivachan 27:18 - raksha karne wala phal paata hai

'anjeera ke peda ki raksha karne wala usaka phal khaata hai, aur jo apne svaami ke prati vaphaadaara hai, use samman milta hai' - yeh vachan vaphaadaari aur phal ka sambandh bataata hai. jo apne sthan par tike rahate hain, unhen anta mein phal aur samman milta hai.

3. 1 patarasa 5:6 - parmeshwar ke samay par uncha kiya jaaega

'parmeshwar ke shaktishaali haatha ke neeche deena bano, taaki woh tumhen apne samay par uncha kare' - isaka arth hai khud ko uncha na karo, parmeshwar ke samay ki prateeksha karo. shakti parmeshwar ke paas hai, hamein unake haatha ke neeche jhukana hai.

4. khud ko uncha karne wala anta mein neeche aata hai

yeshu ne kaha ki bhoja mein neeche baitho. agar khud oonche sthan par baitho aur phir neeche bula liya jaae, to sharma aati hai; lekin agar neeche baithakara oopara bulaae jaao, to samman milta hai. khud ko uncha karne wala anta mein neeche aata hai, aur jo neeche rahata hai, usake lie oopara uthane ki jagah rahati hai.

5. ghamandi baaten jama hokar khud ko gira deti hain

kaam ya samuday mein jab hum doosaron ko neecha dikhakar khud ko uncha karte hain, to ye baaten logon ke dila mein raha jati hain. bhale hi turanta asara na dikhe, lekin ye baaten jama hokar ek dina khud ko giraane ka karna bana jati hain. isliye ghamand se bolana aur vyavahaara karna bahut soch-samajhakara chahiye.

6. jitana badaa vardan, utani badai namrata chahiye

jab hum apne vardan ka upayoga karte hain, to dhyaana svaabhaavika roop se hamaari ora jata hai. lekin paripakva vyakti vardan ka upayoga karte hue bhi khud ko kendra mein nahin laata. vardan dabaane ke lie nahin, balki samuday ko jeevan dene ke lie hai.

7. netritva ko pramukha ke anusaar disha dena

kanpani mein pramukha se dobaara pushti lene ke udaharan se yeh samajh aata hai ki netritva dikhaate hue bhi bahut aage nahin badhana chahiye. bhale hi kaam sahi ho, lekin anushasan mein pramukha ko aage rakhana jaroori hai.

8. yuva sevak ko ghamand se bachana chahiye

yuva sevak ke vardan aur kshamata prakata hote hi ghamand aana aasaana hai. prachaara, antardrishti, netritva, logon ki saraahana - jitani adhik mile, utani hi satarkata chahiye. jo sevak paripakva nahin hote, ve ghamand ke karna tika nahin paate.

9. seva karna paripakvata ki nishaani hai

kalisiya mein baar-baar paadari ki seva karne ki baat aati hai, lekin isamein gaharaai hai. seva keval aajnyaakaarita nahin, balki poore samuday ko jeevan dene ke lie khud ko santulita karna hai.

10. vardan ko dabaana aur netritva ko sanyamita karna alag hai

yeh nahin kaha ja raha ki varadaanon ko daba do. parmeshwar ke die vardan ka upayoga jaroori hai, basa dhyaana rahe ki khud ko chamakaane ke lie nahin, balki pramukha aur samuday ke nirmaana ke lie ho. netritva ko khatma nahin karna, balki sanyamita aur santulita karna hai.

11. daaooda ki tarah parmeshwar ke samay ka intajaaara karne vaali namrata

daaooda ne shaaoola ke samne apni taakat se raja banane ki koshisha nahin ki. parmeshwar unheen ko uncha karte hain jo khud ko neecha rakhate hain, aur jo jabarana apni taakat banaate hain, unhen gira dete hain. namrata parmeshwar ke samay ka intajaaara karne wala vishwas hai.

12. netritva ke sthan par saahasa bhi chahiye

agar aapa sansthaapaka ya aguva hain, to bahut chhipakara nahin raha sakte. usa samay saahasa ke saath bolana aur netritva karna jaroori hai. lekin saahasa aur ghamand alag hain - saahasa jimmedaari lene ka bhaava hai, ghamand khud ko uncha karne ka.

13. daniyel 9 aur 7 saal ki maha-sankata ki prishthabhoomi

daniyel 9 ke aadhaar par 7 saal ki maha-sankata ki vyaakhya hoti hai. ek saptaaha ko 7 saal maana jata hai, jahan virodhi masih bahuton ke saath samajhauta karta hai aur beecha mein balidaana rokakara dhokha deta hai. yaheen se 3.5 saal-3.5 saal ki sanrachana nikalati hai.

14. teesare mandir aur mandir parvata ka tanaava

yahoodi teesare mandir ki taiyaari kar chuke hain, mandir ke bartana bhi taiyar hain. lekin mandir banaane ki jagah mandir parvata yaani moriyyaaha parvata hai, jo islaama aur yahoodi dharma ke takaraava ka kendra hai aur vaishvika sangharsha ka mukhya sthan hai.

15. yahoodi kathorata aur virodhi masih ka dhokha

yeshu ko sveekaara na karte hue pashu balidaana ki vyavastha phir se shuru karna keval dhaarmikata nahin, balki kathorata ka sanketa hai. virodhi masih samajhauta karta hai, phir dhokha deta hai, balidaana rokata hai aur israel par aakramana karta hai.

16. matti 24 mein bhaagane ki chetaavani

yeshu ne kaha ki jab vinaasha ki ghrinita vastu pavitra sthan mein dikhe, to peechhe na dekho aur bhaaga jaao. jo chetaavani sunakara bhaagate hain, ve jangala mein parmeshwar ki suraksha mein rahate hain.

17. bosera aur petra, jangala mein suraksha

sharana ke lie mooaaba aur ammona ka kshetra, aaja ke jordana mein bosera aur petra ka ullekha hota hai. yeh kshetra praakritika kile jaisa hai, jahan maanaveeya sansaadhanon se 3.5 saal tikana kathina hai, lekin parmeshwar ki alaukika suraksha sanbhava hai.

18. nishkarsha: parmeshwar ke haatha ke neeche apni jagah nibhaane wala vyakti

namrata keval komalata nahin hai. yeh parmeshwar ke samay ki prateeksha karna, netritva mein sanyama rakhana, varadaanon ka samuday ke lie upayoga karna aur yeshu ki chetaavani par aajnyaakaarita hai. jo apni taakat par ghamand nahin karta aur parmeshwar ke haatha ke neeche rahata hai, vahi anta mein uncha aur surakshita hota hai.