prashikshan aur gathana

nibandha ---

har saamaanya maseehi ka dila yaheen se shuru hota hai. jab koi pavitra atma paata hai, to usake bheetar parmeshwar mein sahi jeevan jeene ki chaaha jaagati hai. woh jaise-taise nahin, balki baaibala ke anusaar aur parmeshwar ke samne seedha chalana chahta hai. lekin hakeekata mein, chaaha hone ke baavajooda, aksara vaisa jeena aasaana nahin hota.

jab main Nation A mein tha, mere andara bhi baaibala ke anusaar jeene ki bahut gahari ichchha thi. sacha kahoon to, mainne naya niyam jaisa jeevan jeene ke lie bahut jora lagaaya. aba peechhe dekhata hoon to lagta hai, mera woh utsaaha kuchh jyaada hi tha. yeh anubhav bahut se josheele yuvaaon ki sachchai hai - achchha jeena chahte hain, par baar-baar chookate hain, phir aur jora lagaate hain aur aur niraasha ho jate hain.

naya niyam jitana padhao, ek baat saapha hoti jati hai - usake maanaka bahut oonche hain. yeshu sirf baahari paap se bachane ki baat nahin karte, balki dila ki disha aur iraadon tak pahunchate hain. chori na karna hi nahin, balki mana ki laalasa aur ichchhaaon tak. paulus aur anya preriton ke upadesha padhate-padhate mana mein aata hai - kya sachamucha isa stara par jeena sanbhava hai?

isliye jo naya niyam gaharaai se padhata hai, woh kabhi-kabhi niraasha mein bhi gira sakta hai. lagta hai - 'yeh to asanbhava hai.' lekin yeh niraasha keval asaphalata nahin hai. main maanata hoon, jahan utsaaha nahin, vahan niraasha bhi nahin. niraasha ka matlab hai ki aapake bheetar sachamucha vachan ke anusaar jeene ki chaaha thi. isliye yeh niraasha asaphalata ki muhara nahin, balki naya niyam ki oonchaai ko dekhna shuru karne ki prakriya ho sakati hai.

aksara isi jagah par hum sochate hain - 'pavitra atma se bharana jaroori hai.' yeh bilkula sacha hai. naya niyam ka jeevan pavitra atma ki paripoornata ke bina sanbhava nahin. lekin yaheen ek kadama aur aage badhana hai. agar hum pavitra atma ki paripoornata ko sirf sabha ya prarthana mein oorja lekar, phir rojamarra mein thaka jaane aur phir se chaarja hone ki ghatana maana len, to mana mein bechaini a sakati hai. jaise sabha mein josha aata hai, par ghara lautate hi sab vaisa hi ho jata hai.

isliye asali baat hai - vikaasa. vikaasa mein samay lagta hai. do saal ke bachche ko kitana bhi khaana khila do, woh turanta saata saal ka nahin ho jata. aatmik vikaasa bhi aisa hi hai. achaanaka teena ghante baaibala padhna ya jaldi santa bana jaane ki koshisha karna, atma ko phaurana badaa nahin banaata. ulta, jabaradasti apni taakat se dabaava daaloge to anugrah ki gaharaai ke bajaaya kathorata a sakati hai.

yaheen hamein punarjanmita atma, naya manushya, nai srishti ki baat par jora dena chahiye. aksara charcha mein paap kshama aur anya siddhaanton ki charcha hoti hai, lekin punarjanma aur atma ki vriddhi ki samajh kamzor raha jati hai. pavitra atma hamaare bheetar basata hai, isaka matlab hai - ek nai jindagi shuru hui hai. isa jeevan ko badhana hai, poshan chahiye, aur suraksha bhi.

saath hi, pehchan aur aatmik sangharsha ke beecha santulan jaroori hai. andhakaara ya aatmik dabaava ko pahachaanana jaroori hai, lekin agar sirf inheen par dhyaana rahe to pehchan dhundhali ho jati hai. 'tuma samasyaaon se bhare ho', 'tuma andhakaara mein dabe ho' - aisa sunate-sunate vyakti khud ko andhakaara hi maanane lagta hai. isliye pehchan majboot honi chahiye. chaahe koi kitana bhi toota ya kamzor dikhe, usake bheetar punarjanmita pehchan sundara hai.

romiyon ke patra ki tarah, jab pavitra atma hamaare bheetar hai, to hamaari asali pehchan maansa mein nahin, balki usa nai jindagi mein hai jisamein atma vaasa karta hai. achaanaka gussa aae, ichchhaaen haavi hon, ya mana mein andhakaara chha jaae - use turanta 'main hi hoon' na maanen. kahen - 'yeh main nahin, main dabaava mein hoon. meri asali pehchan parmeshwar mein hai.'

pavitra atma ki paripoornata jaroori hai. sabha, prarthana, stuti mein jo poornata milati hai, woh sachamucha anamola hai. lekin yeh aisa nahin ki jaise khaali bartana mein paani daalakara sab baha gaya. sabha ya prarthana mein mili kripa, bhale hi rojamarra mein kama lage, par navajanme atma mein 1 mileemeetara ki vriddhi chhoda jati hai. yahi 1 mileemeetara jama hokar 10 senteemeetara bana jata hai - atma ki oonchaai aise badhati hai.

isliye niraasha hone ki zarurat nahin. 'main baar-baar kyon gira jata hoon', 'kyon chaarja hokar bhi phir khaali ho jata hoon' - aise savaala a sakte hain, par isaka matlab yeh nahin ki sab vyartha hai. kripa bani rahati hai. atma badhati hai. yeh vikaasa jabaradasti nahin, balki niyamita poshan, suraksha, vishraama aur chinta-krodha se mukta maahaula mein hota hai.

main yahi kahana chahta hoon - hamein apni atma ko sahaara aur suraksha deni hai. chinta atma ko dabaati hai. gussa bhi atma ko dabaata hai. seva karte samay, stuti ka netritva karte samay, agar hum sirf achchha dikhane ki apni taakat laga den, to kabhi-kabhi atma ki sahajata toota jati hai. kai baar apni taakat chhodani padati hai. jab hum apni taakat chhodate hain, tabhi atma mein asali shakti aati hai.

vachan bhi atma ka bhojana hai. jaise sharir ko samay par aur sahi maatra mein khaana chahiye, vaise hi atma ko bhi niyamita aur nirantara vachan chahiye. jaldi-jaldi bahut khila dene se vikaasa nahin hota, aur bilkula na khilaane se bhi nahin. aatmik vikaasa ke lie zarurat hai - niyamita, shaantipoorna poshan.

aba hamein prashikshan aur gathana ke pharka ko samajhna hai. charcha mein varshon se prashikshan par jora raha hai. prashikshan jaroori hai - vachan seekhna, anushasan banaana, ichchha lagaana, vyavahaara badalana. lekin agar sirf prashikshan par jora denge, to atma-shakti haavi ho jati hai, ya to ghamand aata hai ya tikaau badlav na hone se niraasha.

sena ka prashikshan isaka udaharan hai. sena mein to sab anushasan se chalata hai, lekin chhutti ke baad vahi jeevan nahin rahata. agar prashikshan sirf vyavahaara, prayaasa, anushasan aur ichchha tak seemita hai, to woh asthaayi badlav jaisa lagta hai. isliye charcha mein bhi jab keval shishyata prashikshan par jora hota hai, usaki seemaaon par vichar jaroori hai.

yaheen se ubharati hai - gathana ki avadhaarana. gathana astitva-kendrita hai. yeh keval vyavahaara sudhaarana nahin, balki navajanme atma aur bheetari vyakti ka asali vikaasa hai. anushasan aur prayaasa jaroori hain, par ve kendra nahin. ve jeevan ke vikaasa ke upakarna hain. asali kendra jeevan hai, aur lakshya hai - sthira badlav.

shishyata prashikshan ko chhodana nahin, balki use shishyata gathana ki gaharaai tak le jaana hai. vachan padhna, upaasana, prarthana, sanyama, aajnyaakaarita - ye sab meri taakat se paripoorna banane ki pariyojana nahin, balki parmeshwar ke die nae jeevan ko badhaaane ka raasta hain. prashikshan ka asali makasada gathana hona chahiye.

anta mein, jo saantvana hamein thaamani hai, woh saapha hai - achchha jeevan jeene ki chaaha anamola hai. niraasha bhi prakriya ka hissa hai. pavitra atma ki paripoornata jaroori hai. lekin sab kuchh sirf kshanika oorja aur phir kshaya mein khatma nahin hota. kripa bachi rahati hai, atma badhati hai, 1 mileemeetara ka badlav jama hota hai. isliye khud ko jabarana na dabaaen, balki navajanme atma ko sahi poshan, suraksha aur samay den - taaki jeevan paripakvata tak badha sake.

vishay-saara ---

1. pavitra atma paane wala parmeshwar mein achchha jeevan chahta hai

ek saamaanya maseehi kabhi bhi jaise-taise nahin jeena chahta. jab pavitra atma milta hai, to parmeshwar ke samne seedha chalane ki chaaha aati hai. lekin yeh chaaha hone ke baavajooda, asala jeevan mein aisa karna mushkila hota hai.

2. naya niyam ke maanaka bahut oonche hain

naya niyam gaharaai se padhane par pata chalata hai ki yeshu aur preriton ke maanaka kitane oonche hain. ve sirf baahari paap se nahin, balki dila ki mansha aur disha se bhi sarokaara rakhate hain. isliye jitana padhao, utana hi lagta hai - 'yeh meri taakat se asanbhava hai.'

3. niraasha isa baat ka sanketa hai ki aapake bheetar lagana thi

agar parmeshwar ke vachan ke anusaar jeene ki chaaha nahin hoti, to niraasha bhi nahin hoti. niraasha asaphalata ka anta nahin, balki naya niyam ke maanaka se asala mein takaraane ki prakriya hai. isliye niraasha se darane ke bajaaya, usase seekhna chahiye.

4. pavitra atma ki paripoornata anivaarya hai

naya niyam ka jeevan pavitra atma ki paripoornata ke bina sanbhava nahin. sabha, prarthana, stuti mein pavitra atma ka anubhav jaroori hai. lekin agar ise sirf ek baar ki oorja maana len, to vishwas baar-baar chaarja aur dischaarja jaisa lagega.

5. aatmik vikaasa mein samay lagta hai

do saal ke bachche ko kitana bhi khaana khila do, woh turanta saata saal ka nahin ho jata. aatmik vikaasa bhi aisa hi hai. achaanaka bahut padhna, bahut prarthana karna, ya jaldi paripakva hone ki koshisha karna, turanta parinaama nahin laata.

6. apni taakat se jabaradasti karne par vyakti kathora ho sakta hai

agar aapa vachan jyaada padhate hain, to prem badhana chahiye, lekin agar apni taakat se khud ko dabaao, to sanvedanasheelata aur kathorata a sakati hai. yeh anugrah ki laya nahin, balki apni adheerata ka nateeja hai.

7. navajanme atma ki vriddhi ko samajhna jaroori hai

pavitra atma hamaare bheetar basata hai, isaka matlab hai - nai jindagi shuru hui hai. isa navajanme atma ko khilaana, surakshita rakhana aur badhaaana jaroori hai. agar punarjanma aur nai srishti ki samajh kamzor ho, to pavitra atma ki paripoornata ko keval asthaayi anubhav maanana aasaana hai.

8. pehchan aur aatmik sangharsha saath-saath jaroori hain

andhakaara aur aatmik dabaava ko pahachaanana jaroori hai, lekin sirf inheen par jora dene se pehchan kamzor ho jati hai. 'main andhakaara nahin hoon, mere bheetar parmeshwar ka naya jeevan hai' - yeh pehchan majboot honi chahiye, tabhi svastha sangharsha sanbhava hai.

9. gusse aur ichchhaaon ko khud se na jodaen

jab achaanaka gussa ya ichchhaaen haavi hon, to unhen turanta 'main' na maanen. hamein apne bheetar pavitra atma ke vaasa vaale asali 'main' aur asthaayi dabaava ko alag-alag dekhna seekhna chahiye.

10. sabha aur upaasana ki kripa khatma nahin hoti

kabhi-kabhi lagta hai ki sabha ya upaasana se mili oorja rojamarra mein khatma ho jati hai. lekin kripa poori tarah nahin jati. navajanme atma mein 1 mileemeetara ki vriddhi hoti hai, aur yeh jama hokar atma ki oonchaai badhaaati hai.

11. atma ko poshan aur suraksha dena jaroori hai

vachan atma ka bhojana hai. atma ki vriddhi ke lie use niyamita, nirantara aur sahi maatra mein grahana karna chahiye. chinta, gussa aur apni taakat atma ko daba sakte hain, isliye atma ke vikaasa ke lie shaanta maahaula jaroori hai.

12. chinta atma ki vriddhi ko rokati hai

chinta sirf bhaavanatmaka samasya nahin, balki atma ko dabaakara usaki vriddhi roka sakati hai. baar-baar chinta karne se atma svatantrata se nahin badhati. isliye chinta ko doora karna aur parmeshwar mein atma ki suraksha ka abhyas jaroori hai.

13. seva mein apni taakat chhodana bhi jaroori hai

seva ya stuti mein achchha karne ka dabaava hamein apni taakat lagaane par majaboora karta hai. lekin yeh taakat kabhi-kabhi atma ki sahajata mein baadha banati hai. jab hum apni taakat chhodate hain, tabhi parmeshwar ki asali shakti aati hai.

14. prashikshan jaroori hai, lekin usaki seemaaen hain

prashikshan mein vyavahaara, prayaasa, anushasan aur ichchha shaamila hain, jo jaroori hain. lekin sirf prashikshan par jora dene se atma-shakti badhati hai, jisase ghamand ya tikaau badlav na hone par niraasha a sakati hai.

15. sena ka prashikshan bahar aakara tikata nahin

sena mein prashikshan ke anusaar jeevan chalata hai, lekin chhutti ke baad vahi jeevan apne aapa nahin chalata. yeh dikhaata hai ki prashikshan se vyavahaara to badalata hai, par agar astitva na badale to sthaayi badlav nahin aata.

16. gathana astitva-kendrita hai

gathana sirf vyavahaara sudhaarana nahin, balki navajanme atma aur bheetari vyakti ka vikaasa hai. anushasan aur prayaasa jeevan ke vikaasa ke upakarna hain. asali kendra taakat nahin, balki parmeshwar ke jeevan ka vikaasa hai.

17. shishyata prashikshan ko shishyata gathana mein gahara karna chahiye

shishyata prashikshan chhodana nahin hai. prashikshan jaroori hai, lekin yeh apni taakat ki pariyojana na hokar, navajanme jeevan ko paripakva banaane wala gathana banana chahiye.

18. sthira badlav jama hui vriddhi se aata hai

sachcha badlav sirf kshanika josha se nahin aata. upaasana, vachan, prarthana, aajnyaakaarita, pashchatap - ye sab atma mein dheere-dheere jama hote hain, tab sthira badlav aata hai. 1 mileemeetara ki vriddhi jama hokar atma ki oonchaai badhaaati hai.

19. pavitra atma ki paripoornata aur atma ki vriddhi donon jaroori hain

pavitra atma ki paripoornata aaja ki shakti hai, atma ki vriddhi deerghakaalika gathana hai. agar sirf ek par dhyaana denge to santulan bigada sakta hai. har kshana ki paripoornata aur lanbi avadhi ki vriddhi donon ko saath pakadana hai.

20. jaldabaaji chhodkar jeevan ki sahi dekhabhaala karen

parmeshwar mein achchha jeevan jeene ki chaaha anamola hai. lekin apni taakat se jabaradasti karne par thakaavata a sakati hai. navajanme atma ko sahi poshan, suraksha aur samay dekar, dheere-dheere vikaasa par bharosa karna chahiye.