atma-mana-sharir aur vyavastha

nibandha ---

anugrah bahata chala jata hai. jab hum vachan sunate hain, sabhaaon mein anugrah paate hain, ya parmeshwar koi vishesha bhaavana dete hain - agar hum use likhakara nahin rakhate, to samay ke saath bahut kuchh kho jata hai. atma-mana-sharir ki vyavastha ki charcha se pahale, main likhane aur vyavasthita karne ke mahatva par vistaara se baat karna chahta hoon. parmeshwar se mili baaton ko yoon hi baha jaane dena sevak ki jimmedaari nahin hai.

main rikordinga ki ahamiyata ko bahut vyaavahaarika roop mein rakhana chahta hoon. upadesha, bhavishyavaani, ghoshana, gavaahi, seva ki yaatra - ina sabako likhakara ya rikorda karke rakhen, taaki baad mein jab dekhen to parmeshwar ki yojana ki badai tasveera dikha sake. agar rikorda na ho, to parmeshwar se mili kai baaten baad mein yaada bhi nahin rahateen, aur hum unaka laabha nahin utha paate.

vyavastha bhi jaroori hai. jo loga apne kaam mein kushala hote hain, ve hamesha apni saamagri ko isa tarah vyavasthita rakhate hain ki zarurat padane par turanta mila jaae. kanpyootara deskatopa, pholdara, phaaila ke naama, taareekhen, notsa - agar sab vyavasthita hai to kaam aasaana ho jata hai. ghara ki saphaai pasanda ki baat ho sakati hai, lekin seva aur kaam se judai saamagri ko vyavasthita rakhana aadata honi chahiye.

likhane ka tareeka bhavya hona jaroori nahin. notsa, bloga, mobaaila aipa, eksela sheeta, manana daayari, ya niji yootyooba chainala - kuchh bhi chalega. asali baat hai ki parmeshwar se mili prerna, upadesha, sandesha - ina sabako bahane na den. baad mein jab inhen padhaenge, to vahi baaten phir se taajagi aur anugrah dengi.

yeh bhi samajhna jaroori hai ki yaada aur anugrah ek hi cheeja nahin hain. kisi upadesha se anugrah to mila, par kuchh dinon baad usaka vivarana yaada nahin rahata - isaka matlab woh samay vyartha nahin tha. jaise bhojana ke har poshaka tatva ko sharir turanta nahin leta, lekin poshan jama hota rahata hai, vaise hi sabhaaon aur vachan ka anugrah bhi hamaare bheetar sanchita hota hai. likhana usa sanchita anugrah ko phir se jaagrita karne ka maadhyama banata hai.

aba mukhya vishay - atma-mana-sharir ki vyavastha. hamaari aama bhaasha mein jab koi anushasan kho deta hai, to hum kahate hain, "hosha mein aao!" yeh vaakya atma (mana) ko samajhane ki kunji hai. svastha atma yaani jaagarooka, satarka mana. atma ka karya svastha ho to jeevan mein vyavastha aati hai.

agar atma (mana) vyavastha nahin bana paata, to vyakti jaroori kaam bhi nahin kar paata. pooja mein jaana hai, lekin nahin ja paata; padhaaai karani hai, lekin taala deta hai; basa sota rahata hai, gema khelata hai, ya indriya sukhon ke peechhe bhaagata hai. ye sab kshanika sukha de sakte hain, par deerghakaalika anand nahin dete. isliye atma ko sharir ki uttejanaaon par anushasan rakhana aana chahiye, taaki hum sthaayi anand ki ora badha saken.

ise hum mastishka ki bhaasha mein bhi samajh sakte hain. niyantrana, vyavastha, deerghakaalika soch - inake lie mastishka ka agrabhaaga (preephrantala korteksa) jimmedaara hai. vaheen, tvarita sukha, inaama, uttejana - inake lie mastishka ka gahara hissa (nakliyasa akambensa) jimmedaara hai. preephrantala korteksa anushasan ka kendra hai, nakliyasa akambensa tvarita sukha ka.

isa vyaakhya ka makasada sirf dimaagi gyaan dikhaana nahin hai. aaja ki peedhai - khaasakara aaja ki peedhai janareshana - dopaamina, preephrantala korteksa, vyaktitva jaancha jaisi bhaasha mein sochati hai. ek sevak ko logon ki bhaasha samajhani chahiye, taaki woh baibil ki vyavastha ko unaki bhaasha mein samajh sake.

dopaamina tvarita, kshanika sukha se judaa hai. dopaamina, nakliyasa akambensa, alpakaalika sukha - ye ek hi samooha hain. isake vipareeta, preephrantala korteksa deerghakaalika anand se judaa hai. hamaare bheetar sirf taatkaalika uttejana nahin, balki bhavishya aur sthaayi bhalaai ki sochane ki kshamata bhi hai. jab yeh kshamata kamajaora ho jati hai, to vyakti basa taatkaalika sukha ke peechhe bhaagata hai.

agar koi sirf shaareerika sukha ki teevrata mein dooba rahe, to usaka jeevan barbaada ho sakta hai. thodaa kadaa kahoon to, agar koi sirf kshanika sukha ke peechhe bhaage, to aparaadha tak pahuncha sakta hai. aparaadha mein bhi kshanika uttejana hoti hai, lekin deerghakaalika parinaama ki chinta nahin hoti. baibil ki bhaasha mein kahen, to atma ko bahaala hona chahiye; aama bhaasha mein - hosha mein aana chahiye.

rojamarra ke udaharan bhi bahut hain. do ghante tak shortsa dekhna, ghanton gema khelana, baar-baar aaidala veediyo ya teevra kantenta dekhna, teekha-namakeena-meetha khaane ka aadi hona - ye sab taatkaalika dopaamina dete hain. lekin ye deerghakaalika anand nahin dete. kshanika sukha milta hai, par gahara santosha nahin.

isliye hamein teevra uttejana se shaanta, halki uttejana ki ora badhana chahiye. hamein dheemi, sthaayi santushti ko seekhna hai. agar aapa teekhe noodalsa, bahut teekhe-namakeena-meethe khaane, ya lagaataara teevra kantenta ke aadi hain, to dheere-dheere kama uttejana vaali cheejaon ki ora badhaen. aajakala ise ditoksa kahate hain, aur baibil ki drishti se yeh vyavastha ki bahaali hai.

yeh koi tapasya ya kathorata ka sandesha nahin hai. isaka matlab yeh nahin ki khaana-peena, sona, ya anand lena chhoda den. aapa anand se khaaen, aaraama karen, jeevan ka anand len - basa ek maryaada mein. jab parmeshwar aapako kisi kshetra mein teevra uttejana ya kshanika sukha ki aadata dikhaaen, to usamein dheere-dheere katauti karen aur shaanta santosha ki ora badhaen.

kshanika sukha ki khaasiyata hai ki woh bhavishya ke sukha ko aaja istemaala karta hai. kaipheena aaja oorja deta hai, par asala mein kala ki taakat aaja kharcha karava deta hai. sharaaba peene mein anand aata hai, par agale dina sharir aur mana par bojha padata hai. agar hum lagaataara bhavishya ke sukha ko aaja kharcha karte rahenge, to jeevan thakaana aur udaasi se bhara jaaega.

main apni kaipheena ki kahaani saajha kar sakta hoon. main dina mein teena kapa kophi peekara khud ko sanbhaalata tha, lekin ek dina subaha kophi nahin pi, to sirf neenda nahin aai, balki dimaaga sunna ho gaya. aisa laga jaise udhaara ki taakat achaanaka chukaani pada rahi hai. tab mainne kaipheena kama karne ka nishchaya kiya. yeh aasaana nahin tha - kama uttejana ki ora badhate hue khaaleepana aur bechaini aati hai.

atma-mana-sharir ki vyavastha koi amoorta siddhaanta nahin, balki bahut vyaavahaarika jeevan abhyas hai. likhana aur vyavasthita karna taaki anugrah bikhara na jaae, atma ko jaagarooka rakhana taaki sharir ki kshanika ichchhaaen niyantrita rahen, teevra uttejana se shaanta santosha ki ora badhana, aur deerghakaalika anand ko chunana - yahi parmeshwar ke samne jeevan ki vyavastha bahaala karne ka marga hai.

vishay-saara ---

1. anugrah ko likhakara na rakhen to woh aasaani se baha jata hai

vachan, upadesha, bhavishyavaani, gavaahi, parmeshwar se mili prerna - samay ke saath pheeki pada jati hai. agar inhen likhakara na rakhen, to baad mein dekhna ya pravah samajhna mushkila ho jata hai. likhana parmeshwar se mili baaton ko sanbhaalane ka vyaavahaarika tareeka hai.

2. vyavastha seva aur kaam ki buniyaadi aadata hai

jaroori saamagri ko turanta khojane ke lie pholdara, phaaila naama, taareekha, notsa - ina sabako vyavasthita rakhana jaroori hai. ghara ki saphaai pasanda ki baat ho sakati hai, lekin seva aur kaam ki saamagri ko vyavasthita rakhana anivaarya hai. vyavasthita rikorda bhavishya mein badai madada banate hain.

3. likhana poore pravah ko dekhane mein madada karta hai

har upadesha ya prerna ek-ek tukadae jaisi lagati hai, lekin samay ke saath jab inhen jodate hain to ek ranga, ek pravah dikhata hai. agar rikorda hon, to dekha sakte hain ki parmeshwar baar-baar kina vishayon par bola rahe hain aur meri seva kisa disha mein ja rahi hai.

4. yaada aur anugrah ek nahin hain

agar upadesha ka sab kuchh yaada nahin bhi raha, to bhi usa samay mili kripa ka mahatva hai. jaise bhojana ki har kailori turanta nahin lagati, lekin poshan jama hota hai, vaise hi sabha aur vachan ki kripa bhi hamaare bheetar sanchita hoti hai. rikordinga usa kripa ko dobaara yaada dilaane mein madada karati hai.

5. svastha atma, svastha maanasikata hai

hum aama bhaasha mein anushaasanahina vyakti se kahate hain, "hosha mein aao!" - yeh maanasikata atma ko samajhane ka sanketa hai. svastha atma yaani jaagarooka maanasikata, jo jeevan mein vyavastha laati hai.

6. jab atma vyavastha nahin banaae rakhati, to sharir ki uttejanaaen haavi ho jati hain

agar pooja mein jaana hai, lekin nahin jate; padhaaai karani hai, lekin nahin karte; basa sote hain, khelate hain, ya indriya sukhon ke peechhe bhaagate hain - to vyavastha toota chuki hai. yeh kshanika sukha de sakta hai, par deerghakaalika anand nahin.

7. preephrantala korteksa aur nakliyasa akambensa - kshanika aur deerghakaalika sukha ki bhaasha

preephrantala korteksa niyantrana, vyavastha, deerghakaalika soch se judaa hai; nakliyasa akambensa dopaamina, tvarita inaama, kshanika sukha se. mastishka vijnyaana ki bhaasha khud mein mukhya nahin, lekin yeh aaja ki peedhai se sanvaada aur baibil ki vyavastha samajhaane ka achchha maadhyama hai.

8. dopaamina kshanika sukha deta hai, deerghakaalika anand alag hai

shortsa, gema, teevra veediyo, teekha khaana - ye sab taatkaalika dopaamina dete hain, par deerghakaalika anand nahin. hamein kshanika sukha aur gahare santosha ka pharka samajhna chahiye.

9. atyadhik shaareerika sukha ki chaaha jeevan ko barbaada kar sakati hai

agar koi sirf kshanika sukha ke peechhe bhaage, to bhaari keemata chukaani pada sakati hai. aparaadha mein bhi kshanika uttejana hoti hai, lekin deerghakaalika parinaama ki chinta nahin rahati. atma ko svastha karke vyavastha bahaala karani chahiye.

10. teevra uttejana se shaanta uttejana ki ora badhana chahiye

agar aapa teekhe, namakeena, meethe khaane ya lagaataara teevra kantenta, dopaamina ki lata mein hain, to dheere-dheere shaanta uttejana ki ora badhaen. sharir aur mana ko shaanta santosha mein santushta karna seekhna jaroori hai.

11. ditoksa ka arth tapasya nahin hai

isaka matlab yeh nahin ki khaana-peena, sona, ya anand lena chhoda den. khushi se khaaen, aaraama karen, lekin maryaada mein. jab parmeshwar kisi kshetra mein aapako dikhaaen, to usa teevra uttejana ki aadata ko dheere-dheere kama karen.

12. kshanika sukha bhavishya ke anand ko udhaara lekar aata hai

kaipheena, sharaaba, jyaada uttejana - ye sab aaja khushi dete hain, lekin bhavishya ki oorja aur anand ko kharcha karte hain. agar lagaataara aisa karen, to jeevan thaka hua aur udaasa ho sakta hai.

13. jaise kaipheena chhodana mushkila hai, vaise hi vyavastha bahaala karna bhi chunauti hai

kophi kama karne par sharir mein khaaleepana aur thakaana aati hai. teevra uttejana se shaanta santosha ki ora badhana aasaana nahin, par yahi atma ki vyavastha bahaala karne aur deerghakaalika anand chunane ka abhyas hai.

14. atma-mana-sharir ki vyavastha vyaavahaarika jeevan abhyas hai

yeh koi amoorta siddhaanta nahin. anugrah ko likhana, vichaaron aur aadaton ko vyavasthita karna, atma se sharir ki pravrittiyon par anushasan rakhana, aur deerghakaalika anand chunana - yahi vyaavahaarika jeevan vyavastha hai.