parmeshwar ka rajya

nibandha ---

vishwas ki asali jad koi sangathan nahin hai, na hi koi vyakti, aur na hi kisi seva ya aandolana ka utsaaha. hamaari jad keval parmeshwar mein honi chahiye. jab tak parmeshwar ke saath jeevanta sambandh aur usake vachan par hamaara vishwas gaharaai se nahin tika, hum kabhi bhi sthira nahin raha sakte.

aaie ek vyaavahaarika udaharan se shuru karen. jab hum padhaaai ya kariyara ka chunaava karte hain, to hum paadari se ya kisi puraane vishvaasi se salaaha le sakte hain. lekin unaki salaaha parmeshwar ki ichchha ka antim uttar nahin hai. salaaha lena theeka hai, lekin sabase jaroori hai ki hum khud parmeshwar se poochhana seekhen.

agar hamaari jaden kamzor hain, to jab koi sangathan ya neta dagamagaata hai, hum bhi dagamaga jate hain. agar hum kisi sangathan par zarurat se jyaada nirbhara hain aur woh toota jaae ya hamein chhodana padae, to hamaara vishwas bhi bhataka sakta hai. lekin vishwas ka jeevan sangathan se pahale parmeshwar ke saath chalana hai. sangathan hile to hile, par hamaara vishwas kyon hilana chahiye?

kai baar hum sevakaai mein kisi vyakti par zarurat se jyaada nirbhara ho jate hain. jab woh neta paas nahin rahata, to hum kisi aur ka sahaara dhoondha lete hain. bahar se yeh laga sakta hai ki hum bahut samarpita hain, lekin asala mein yeh parmeshwar mein gahari jad na hone ki nishaani hai. neta madada kar sakte hain, lekin ve hamaare vishwas ka kendra nahin ho sakte.

iseelie vachan ki neenv bahut jaroori hai. kai baar sevakaai mein loga keval saamarthya, aatmik anubhav ya josha ke peechhe bhaagate hain, lekin vachan ki neenv kamzor rahati hai. agar vachan nahin samajh, to hamaara kendra nahin rahega. koi naya jora aaega to hum udhara jhuka jaaenge, phir koi aur lahara aae to udhara baha jaaenge.

vachan ki buniyaad dheere dheere banti hai. mahatvapurn sachchai ek baar ke prabhav par khatam nahin hoti. jab hum use pakadkar jeevan mein istemal karte hain, tab woh bheetar jad pakadti hai. vishwas ka kendra na hilne ke lie vachan ko sirf jaankari ki tarah nahin, balki jeevan ke maapdand ki tarah pakadne ka samay chahiye.

ema diva aur ti echa ema ki digriyon ko ek udaharan ke roop mein lete hain. sirf digri lene se baaibala aur dharmashaastra ki neenv majboot nahin ho jati. kai baar koleja vyaavahaarika seva par jyaada dhyaana dete hain, neenv par kama. asali baat yeh hai ki vachan, siddhaanta aur dharmashaastra ki neenv hamaare jeevan mein kitani gahari hai.

ti echa ema ko praathamikata dene ka karna bhi yahi hai. jab koi snaataka stara par dharmashaastra padhata hai aur phir ti echa ema karta hai, to sanbhaavana hai ki usane vachan aur dharmashaastra ki majboot neenv banaai hai. lekin yeh jaroori nahin ki har ti echa ema ya ema diva dhaaraka ke paas aisi neenv ho. asali baat digri nahin, asali neenv hai.

isliye hamein ek seedhi chunauti sveekaara karani hai: abhimaana na karen, aur lagaataara adhyayana karen. vachan ko jaanana aasaana na samajhen, balki baaibala, dharmashaastra aur siddhaanta ki neenv ko pakka banaaen. jab aapa upadesha ya shiksha dete hain, to aapaki poori jeevan yaatra usamein jhalakati hai.

mishan sangathanon ki taakat aur kamajori bhi isi sandarbha mein samajh sakte hain. mishan mein josha aur logon ko jutaane ki taakat ho sakati hai, lekin agar vachan aur dharmashaastra ki shiksha kamzor hai, to sab kuchh sirf mishan tak seemita raha jata hai. agar mishan ruka jaae to vishwas bhi dagamagaata hai, to samajhie ki kendra parmeshwar nahin, mishan tha.

shakti-aadhaarita pravrittiyaan bhi isi tarah hain. changaai, aatmik anubhav, aur aatmik vardan anamola hain, lekin vachan ki neenv ke bina ye anubhav tikaau nahin hote. shaktiyaan bhi vachan ki jadon mein samajhani chahiyen, aur varadaanon ko parmeshwar ke rajya ki badai tasveera mein dekhna chahiye.

isi vajaha se hum antim yuga aur prakashitvakya ka adhyayana karte hain, sirf jaanakaari ke lie nahin, balki parmeshwar ke rajya ki kahaani ko poori tarah samajhane ke lie. utpatti se prakashitvakya tak ek pravah mein parmeshwar ke rajya ki kahaani hamaare mana mein honi chahiye, tabhi hum aaja ki bulahata ko bhi sahi samajh sakte hain.

stephana isaka achchha udaharan hai. woh pavitra atma se bharapoora tha, aur marane se pahale usane israel ke itihaasa ko shuru se anta tak vistaara se bataaya. usake mana mein parmeshwar ke rajya ki poori kahaani thi. atma se bharapoora hona sirf bhaavanaaon ki baat nahin, balki parmeshwar ke itihaasa aur vachan ki poori samajh se judaa hai.

parmeshwar ke rajya ki kahaani mein ek mukhya shabda hai - vacha. abraahama ki vacha, misra se nikalana, israel ka rajya, ekeekrita aur vibhaajita rajya, bandi kaala, punarsthapanaaa ki pratijnya, masih, aur antim punarsthapanaaa - parmeshwar apni vacha ki dhaara mein apne rajya ko aage badhaaate hain. jab yeh dhaaga pakada mein aata hai, tab puraane aur nae niyam, itihaasa aur bhavishyavaani alag nahin lagte.

daniyel ki pustaka ka adhyayana bhi isi karna jaroori hai. prakashitvakya ko samajhane ke lie daniyel ko samajhna jaroori hai. khaasakara daniyel 8 se 12 adhyaaya mein antim yuga, virodhi masih, mandir, israel ki punarsthapanaaa aur sahasraabda rajya ki majboot rooparekha milati hai.

bhavishyavaaniyaan padhate samay hamein yeh samajhna chahiye ki kauna-si baaten poori ho chuki hain aur kauna-si abhi baaki hain. daniyel 9 ke 70 saptaaha, daniyel 11 ke uttar-dakshin yuddha, entiokasa aur virodhi masih ki bhavishyavaaniyaan keval itihaasa tak seemita nahin hain. kuchh baaten poori ho chuki hain, kuchh abhi poori honi baaki hain.

udaharan ke lie, daniyel 11 mein ek raja khud ko sabhi devataaon se uncha karta hai, misra, koosha, libiya tak adhikara badhaaata hai, aur yuddha ke tanbu lagaakara naasha hota hai. entiokasa ne jayoosa ki pooja thopana chaaha, par khud ko antim devata nahin banaaya aur poori bhavishyavaani ko itihaasa mein poora nahin kiya. isliye yeh bhavishyavaani dabala poorti ki hai - entiokasa se aage virodhi masih tak jati hai.

aakhirakaara, jab vachan ki neenv aur parmeshwar ke rajya ki badai tasveera hamaare paas hai, to hamaara vishwas bahut kama dagamagaata hai. sangathan hile, neta badale, seva ka roop badale, phir bhi hamaara kendra parmeshwar hi rahata hai. hamein vachan ki neenv majboot karani hai, parmeshwar ke rajya ki disha mein apne bulaave ko pahachaanana hai, aur usi jagah par adiga sevak banana hai.

vishay-saara ---

1. vishwas ki jad parmeshwar hai

vishwas ka kendra sangathan, neta, seva ka maahaula ya aandolana nahin, balki parmeshwar hona chahiye. parmeshwar ke saath jeevanta sambandh aur vachan par aadhaarita vishwas hi sthira rahata hai.

2. salaaha len, par anta mein parmeshwar se hi poochhen

padhaaai ya jeevan ke phaisalon mein aapa paadari ya kisi vishvaasi se salaaha le sakte hain, lekin antim uttar parmeshwar se hi maangen aur usi ke samne viveka se nirnaya len.

3. agar sangathan dagamagaae aur aapaki aastha bhi dagamagaae, to aapaki jaden kamzor hain

agar kisi sangathan se nikalane ya usamein samasya aane par aapaki poori aastha gira jati hai, to shaayada aapaki jaden parmeshwar mein nahin, sangathan mein theen. sangathan sadhan hai, jad nahin.

4. logon par zarurat se jyaada nirbharata aastha ko kamzor banaati hai

agar aapa ek neta par bahut nirbhara hain aur usake na rahane par kisi aur ke peechhe laga jate hain, to yeh asthira aastha ka sanketa hai. neta madadagaara hain, lekin aastha ka kendra nahin.

5. vachan ki neenv kamzor ho to aastha aasaani se bhataka jati hai

agar vachan aur dharmashaastra ki neenv kamzor hai, to aapa mishan, shaktiyon, anubhav ya kisi bhi chalana ke peechhe aasaani se baha sakte hain. kendra na hone se aastha dagamaga sakati hai.

6. vachan dheere dheere jad pakadta hai

mahatvapurn sachchai ko sirf ek baar sunane ki jaankari banaakar chhodna nahin chahiye. use jeevan ke maapdand ki tarah pakadte hue chalna padta hai. tabhi vishwas ka kendra aasani se nahin hilta.

7. ema diva aur ti echa ema se bhi jaroori hai asali neenv

ema diva ya ti echa ema ki digri se apne aapa baaibala aur dharmashaastra ki neenv majboot nahin ho jati. asali baat hai ki aapane vachan, siddhaanta aur dharmashaastra ko kitana gaharaai se seekha hai.

8. ghamand na karen, lagaataara seekhate rahen

agar aapa thodaa dharmashaastra padhakara khud ko jaanakaara maana len, to yeh khatare ki baat hai. upadesha, shiksha aur vyaakhya mein aapaki poori jeevan yaatra jhalakati hai. isliye lagaataara seekhate rahen.

9. mishan vijana bhi vachan ki neenv par hona chahiye

mishan sangathanon mein josha aur jutaane ki taakat ho sakati hai, lekin agar sab kuchh mishan tak seemita ho jaae aur vachan tatha dharmashaastra ki shiksha kamzor ho, to mishan rukane par aastha bhi dagamaga sakati hai.

10. shaktiyaan aur anubhav bhi vachan ke bheetar samajhe jaaen

changaai, aatmik anubhav aur vardan anamola hain, lekin agar sirf anubhav ke peechhe chalen aur vachan ki neenv na ho, to tikana mushkila hai. shaktiyaan vachan aur parmeshwar ke rajya ki badai tasveera mein samajhani chahiye.

11. antim yuga ka adhyayana parmeshwar ke rajya ki badai tasveera ke lie hai

prakashitvakya aur antim yuga ka adhyayana sirf jaanakaari ke lie nahin, balki parmeshwar ke rajya ki kahaani ko poori tarah samajhane ke lie hai. utpatti se prakashitvakya tak sab ek dhaage mein judaa hai.

12. stephana ne parmeshwar ke rajya ki poori kahaani ko dekha

stephana atma se bharapoora tha aur marane se pahale usane israel ke itihaasa ko shuru se anta tak bataaya. isase dikhata hai ki usake mana mein vachan, itihaasa aur parmeshwar ke rajya ki poori samajh thi.

13. parmeshwar ke rajya ki dhaara mein vacha mukhya hai

abraahama ki vacha, misra se nikalana, israel ka rajya, ekeekrita aur vibhaajita rajya, bandi kaala, punarsthapanaaa, masih aur antim punarsthapanaaa - parmeshwar apni vacha ke pravah mein rajya ko aage badhaaate hain.

14. daniyel ko samajhe bina prakashitvakya nahin samajh sakte

daniyel ki pustaka, khaasakara 8 se 12 adhyaaya, antim yuga ki samajh ke lie jaroori hain. virodhi masih, mandir, israel ki punarsthapanaaa aur sahasraabda rajya ki badai tasveera daniyel se judai hai.

15. bhavishyavaaniyon mein poori hui aur baaki hisse hote hain

daniyel 9 aur 11 mein itihaasa mein poori hui aur antim yuga mein poori hone vaali baaten alag-alag samajhani hain. agar yeh pharka na samajhen to bhavishyavaani ki dhaara chhoota sakati hai.

16. kuchh bhavishyavaaniyaan sirf entiokasa se poori tarah nahin samajhi ja sakateen

daniyel 11 ke kuchh hisse entiokasa se mela khaate hain, lekin kuchh usase aage jaakara virodhi masih ki ora ishaara karte hain. jo khud ko sabase badaa devata bataata hai, misra, koosha, libiya tak adhikara badhaaata hai, aur yuddha ke tanbuon mein naasha hota hai - yeh sab sirf entiokasa se poori tarah nahin samajh ja sakta.

17. dohari poorti ka drishtikona jaroori hai

puraane niyam ki bhavishyavaaniyaan ek baar itihaasa mein poori hoti hain, aur saath hi antim yuga ki badai poorti ki ora bhi ingita karati hain. jab hum puraane niyam ko parmeshwar ke rajya ke najarie se padhate hain, to itihaasa aur bhavishyavaani gaharaai se juda jate hain.

18. nishkarsha: vachan ki neenv vaale sevak banen

agar hamaari jaden parmeshwar aur usake vachan mein gahari hain, to sangathan hile, neta badalen ya seva ka roop badale, hum kendra se nahin hatenge. hamein vachan aur dharmashaastra ki neenv majboot karani hai aur parmeshwar ke rajya ki badai disha mein apni bulahata ko pahachaanakara sevak banana hai.