Tyohaar aur Ekadashi ka Arth

Sanatana Dharma mein lagbhag har hafte ek tyohaar hota hai, aur har ek ke peechhe Bhagwan ya unke kisi bhakt ka prakat-divas hai. Tyohaar rang aur bhojan se bhare hote hain, par unka asli maqsad shaant hai, jise manaaya ja raha hai us vyakti ke kareeb aana aur unka ashirvaad paana. Ye lesson tyohaar-varsh ko chalta hai, aur phir is yug mein rakhne layak ek hi tapasya, Ekadashi, par tham-ta hai, uski katha, uska andaruni arth, aur uske peechhe ka chaunkaane wala vigyaan.

Hum tyohaar kyun manaate hain?

Ek tyohaar Bhagwan, ya unke kisi mahaan bhakt, ke prakat-divas ko darshaata hai. Hum ise janm nahi kehte, kyunki Bhagwan janm nahi lete. Ve hamesha the, ab hain, aur hamesha rahenge. Jab ve "prakat" hote hain, ve is duniya mein aana chunte hain, aur woh din aanand ka kaaran ban jaata hai.

Adhiktar tyohaaron par hum vrat rakhte hain, aur iska kaaran samajhne layak hai. Vrat ek chhoti tapasya hai, aur iska maqsad bhookh nahi. Kitchen aur khaane ki mez par kam samay bita kar, hum Bhagwan ko yaad karne, unhe prasann karne, aur unka aabhaar maanne ke liye samay khaali karte hain. Bhagwan swabhaav se aanandmay hain, aanand se bhare, aur ve humein bhi aanandmay dekhna chahte hain. Toh har tyohaar ek mauka hai dobara samarpan karne ka, khud ko taaza karne ka, aur Bhagwan ko behtar yaad karne ki prarthana karne ka. Wahi andaruni maqsad, Bhagwan aur unke bhakton ke kareeb aana aur unka ashirvaad maangna, har tyohaar ka hriday hai. Rang aur bhojan usi se phoot-te hain.

Tyohaar-varsh ki ek sair

Saal bhara hua hai. Yahan mukhya din aur har ek kya darshaata hai.

Janmashtami aur Radhashtami

Janmashtami, lagbhag August mein, shayad poore calendar ka sabse zyada manaaya jaane wala tyohaar hai, Bhagwan Krishna ka prakat. Ve aadhi raat ko aaye, ek jail ke andar, aur usmein ek sandesh hai. Hum bhi ek tarah ki jail mein, andhere mein rehte hain, aur Bhagwan us andhere mein hi pravesh karte hain ye aasha dene ko ki ve hamare saath hain, ve samajhte hain, aur ve humein mukt chahte hain. Hum Bal Gopal, baal Krishna, ko ek sundar saje jhule par jhula kar, unki mahima gaa kar aur unke baare mein padh kar, aur Shaligram ko nahla kar manaate hain. Bhakt aam taur par aadhi raat tak vrat rakhte hain, aur jo nahi rakh sakte ve vrat-bhojan le sakte hain, wahi anaaj-rahit bhojan jo Ekadashi par khaaya jaata hai.

Lagbhag do hafte baad Radhashtami aati hai, Srimati Radharani ka prakat, jo dopahar ko janmati hain, isliye vrat chhota hota hai. Radharani Bhagwan ki sanatan sangini hain, unka pehla vistaar, aur unse alag nahi. Unke maadhyam se hum seekhte hain ki Bhagwan sirf purush nahi. Bhagwan ka stree-roop Radharani hain, aur Sita Devi aur Lakshmi Devi bhi, aur unki shakti purush-roop jitni hi badi hai, agar zyada nahi, kyunki ve apne prem ki teevrata se unhe vash mein rakhti hain. Hum dopahar tak vrat rakhte hain aur phir bhoj karte hain. Is din, aakhri arati mein, Radharani ke charan-kamal kabhi-kabhi dikhaaye jaate hain, ek durlabh darshan, kyunki ve lagbhag hamesha dhake rehte hain. Unke charan-chinh Krishna se alag hain, kyunki ve unka chakra nahi rakhtin, halaanki unke apne chinh hote hain. Is din hum unke bhajan aur kirtan gaate hain, aur dono alag hain: kirtan ek hi mantra ko baar-baar dohraana hai, jabki bhajan ek bhakti-geet hai jo Bhagwan ya unki sangini ki mahima gaata hai.

Ram Navami, Sita Navami, aur Hanuman

Ram Navami Bhagwan Ramachandra ka prakat hai, Param Bhagwan ka ek bahut shaktishaali avatar, jo dopahar ko aate hain. Hum dopahar tak vrat rakhte hain, anaaj-rahit bhojan tak rehte hain, aur Rama aur Sita ki mahima gaate hain, unke vigrahon ko jhulaate hue. Lagbhag ek maheene baad Sita Navami aati hai, Sita Devi ka prakat, ve bhi dopahar ko janmin, usi tarah rakhi jaati hai.

Jald hi Hanuman ka prakat-divas aata hai, jo un sab par apni kripa barsaate hain jo Bhagwan Ramachandra ko yaad karte hain, kyunki ve khud Rama ko itni lagataar yaad karte hain. Bhasha ka ek chhota bindu: hum ise "Jayanti" nahi kehte, kyunki woh shabd un logon ke liye hai jo is duniya se ja chuke, aur Hanuman abhi bhi maujood hain. Jab Rama vidaa le rahe the, unhone Hanuman ko rukne ko kaha, aur halaanki Hanuman dukhi the, Rama ne unhe vishwaas dilaaya ki jab tak unka naam jaapa jaata hai, Hanuman is duniya mein reh sakte hain aur use jaapne waalon ko ashirvaad de sakte hain.

Maha Shivaratri

Lagbhag February mein Maha Shivaratri aati hai, Bhagwan Shiva ki raat. Har maheene ek Shivaratri hoti hai, par ye sabse badi hai. Ye unke prakat aur Parvati se unke vivah ko darshaati hai. Shivling ka abhishek hota hai, aur raat bhar bhajanon se Shiva ki mahima gaayi jaati hai. Shiva kaun hain? Vaishnav shastron, Brahma Samhita aur Srimad Bhagavatam mein, unhe Bhagwan ka sabse bada bhakt bataaya gaya. Jab Bhagwan is material duniya ko chhoona chahte hain toh ve use seedhe chhoone ke bajaay Shiva ka roop lete hain, isliye Shiva aur Vishnu ke beech gehra bandhan hai. Shiva atyant karunamay hain, un sabko sharan dete hain jinhein poori duniya ne thukra diya. Aisa koi nahi jiska ve khayaal na rakhein.

Holi aur Gaura Purnima

Holi, rangon ka tyohaar aur vasant ki shuruaat, Prahlad Maharaj ko yaad karti hai. Unki bua Holika, jise aag se abhay ka vardaan tha, us baalak ko maarne ke liye use god mein le kar aag mein baithi, par kyunki usne ek shuddh bhakt ke khilaf vardaan ka durupayog kiya, jali woh khud, jabki Prahlad bina khatre ke baitha raha. Toh hum puraani lakdi ki holika jalaate hain, naariyal arpit karte hain, aur apni buri aadtein aur apna ahankaar aag mein daal kar jalaate hain, phir rangon se khelte hain. Is khel ki jad Krishna aur gopiyon ki leela mein hai, aur Barsana mein ye poora hafta chalti hai, gopiyaan laathi le kar purushon ke peechhe.

Usi din Gaura Purnima hai, Bhagwan Chaitanya Mahaprabhu ka prakat, is yug ke Yuga Avatar. Ve paanch sau saal se zyada pehle aaye aur yuga-dharma diya, hamare yug ka abhyaas, pavitra naamon ka jaap: Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare. Kali Yuga mein yahi jaap aadhyatmik duniya mein laut-ne ka ek hi vyavhaarik raasta hai. Gaudiya Vaishnav, Chaitanya ki parampara ke log, chandrodaya tak vrat rakhte hain, phir vrat-bhojan le kar din unki mahima mein bitaate hain.

Diwali ke paanch din

Diwali ek hi din nahi balki paanch ka silsila hai, har ek apne arth ke saath.

• Dhanteras, terahvaan din, ke do roop hain. Ye Dhanvantari, aushadhi ke Bhagwan, ka prakat hai, jo Lakshmi Devi ke saath samudra-manthan ke samay prakat hue. Aur kyunki dhan matlab sampatti, log apne bahi-khaate band kar ke Bhagwan ko arpit karte hain, aur saubhagya ke liye bartan khareedte hain. Gehra utsav Dhanvantari hai, kyunki hamari sabse sachchi sampatti hamara swasthya hai. Uske bina, koi bhi dhan Bhagwan ki seva mein nahi lag sakta. Kahaavat hai, hum dhan paane ko swasthya khote hain, phir swasthya paane ko dhan.
• Chaudahvaan din Krishna, Yamaraj, aur Hanuman ki pooja ka hai taaki paap se shuddhi ho, kyunki hum sirf jeene se hi kuch paap kar baithte hain, saans mein chhote jeev le kar ya cheentiyon par chal kar.
• Khud Diwali amavasya ki raat ko aati hai aur Rama, Sita, aur Lakshman ke chaudah saal van ke baad Ayodhya laut-ne ko manaati hai. Us raat chand nahi tha, isliye Ayodhya ke logon ne Rama ka raasta roshan karne ke liye deepon ki kataarein jalaayin. Isi liye hum deepak jalaate hain, Lakshmi pooja karte hain, rangoli banaate hain, apne ghar saaf aur kabhi rang tak karte hain, aur "mera Bhagwan aa raha hai" ke bhaav se Bhagwan ka swaagat karte hain.
• Govardhan Puja, chautha din, yaad dilaata hai ki Krishna ne Braj ke logon ko Indra ki pooja chhod kar Govardhan parvat aur gaayon ki pooja karne ke liye kaise manaaya. Indra se baarish kyun maango, unhone poochha, jab baarish waise bhi aati hai? Jab bhent rakhi gayi, Govardhan Krishna ke roop mein prakat ho kar sab kha gaye. Apmaanit Indra ne us bhoomi ko nasht karne apne sabse ugra megh bheje, aur Krishna ne poora parvat apne baayein haath ki kanishtha ungli par saat din-raat uthaaye rakha, har gramwasi aur gaay ko uske neeche sharan dete hue. Hum ek chhoti pahaadi halwe ya pattharon se bana kar manaate hain, uske chaaron or chal kar jaise hum vigrah ki parikrama karte hain. Govardhan ke patthar, Giriraj, vedi par Krishna ke roop mein hi pujit hote hain.
• Paanchva din bhai aur behan ke bandhan ko manaata hai, Yamuna aur Yamaraj ke maadhyam se yaad kiya, bahut kuch Raksha Bandhan jaisa.

Tulsi Vivah, Gita Jayanti, aur aur

Diwali ke do hafte baad, Kartik maas mein, Tulsi Vivah aati hai, Tulsi aur Shaligram ka vivah, agni aur jode ke mandap ki parikrama ki poori rasm ke saath. Tulsi Vishnu ko itni priya hain ki ek Tulsi-patte wali bhent pakka sweekaar hoti hai, aur jahan Tulsi mushkil se ugti hai, wahan saccha man se unhe bhent par bulaana bhi unki upasthiti le aata hai.

Gita Jayanti, December ke ant ke aas-paas, woh din hai jab Krishna ne Kurukshetra mein Arjun se Bhagavad Gita kahi. Ye ek Ekadashi par padti hai, isliye vrat ke roop mein rakhi jaati hai, aur poori Gita ka paath hota hai.

Ganesh Chaturthi Bhagwan Ganesh ka das-din ka prakat-tyohaar hai, pehle din ek murti sthaapit aur aakhri din jal mein visarjit. Visarjan par bahas hai. Aam vyaakhya ye hai ki theek vigrah-pooja itni kathin hai, sakht niyamon ke saath, ki murti das din pujit ho kar phir chhod di jaati hai taaki baad mein upeksha se aparadh na ho. Kuch shikshak vinamrata se asahmat hain, maante hue ki ek baar vigrah sthaapit ho jaaye toh use bas pujit aur surakshit rakhna chahiye, na ki bana kar phir isliye visarjit karna ki pooja sambhaalna mushkil hai. Ye bhi kaha jaata hai ki jab murti jal mein utarti hai, Ganesh apne saath unke vighn le jaate hain jinhone unki pooja ki. Ye ek parampara hai jise bahut log nibhaate hain.

Guru Purnima Vyasadeva ka prakat aur guru ko sammaanne ka din hai. Ye Chaturmas kholta hai, varsha-ritu ke chaar maheene, jab har maheena apna vrat laata hai, pehla kuch saag se parhej, phir dahi se, aur aise hi. Balaram Purnima, August mein, Bhagwan Balaram ka prakat hai, Bhagwan ka pehla vistaar, phir dopahar tak vrat se rakhi jaati. Aur bhi hain, Navaratri ki ritu, Purushottam aur Dhanurmasa ke maheene, itne ki sach mein kaha jaata hai har din ek tyohaar hai.

Ekadashi kya hai, aur kahan se aati hai?

Ekadashi har do hafte, shukla paksh ke gyaarahvein din aur krishna paksh ke gyaarahvein din aati hai. Is yug mein hamse bahut kam tapasya maangi jaati hai, par yahi ek tapasya rakhne layak hai. Shastra khud iski or ishaara karta hai: "Jo is Bhagavatam ko Ekadashi ya Dwadashi ke din sunta hai use deergh aayu ka aashwaasan hai, aur jo vrat rakhte hue dhyaan se iska paath karta hai woh saare paap-pratifalon se shuddh ho jaata hai" (Srimad Bhagavatam 12.12.60).

Naam srishti ke aarambh ke paas ki ek katha se aata hai. Ek nanhi kanya Bhagwan Vishnu ke shareer se chand ke gyaarahvein din prakat hui, aur Satya Yuga mein usne Mura naam ke ek shaktishaali asur ko haraaya. Prasann ho kar, Vishnu ne use Ekadashi, "gyaarahvaan," naam diya aur uski ichchha poori ki: ki jo bhi Ekadashi par vrat rakhe, shukla ya krishna, woh saare paapon se mukt ho aur divya-dhaam paaye.

Ek doosri katha anaaj ko samjhati hai. Vishnu ne Papa Purusha racha tha, jo paapiyon ko dand deta hai aur Yamaraja se ek hi hai. Dand-bhogiyon ki cheekh sun kar, Vishnu ko gehri karuna hui, aur woh karuna phir Ekadashi ke roop mein prakat hui, jisne ghoshna ki ki uske din jo koi Vishnu ka naam jaap kar unki seva kare use bacha liya jaaye. Vishnu ne ye maan liya, aur jald hi sab jaap karne lage aur Papa Purusha ke paas dand dene ko koi na bacha. Jab usne shikaayat ki, Vishnu ne use bataaya ki Ekadashi ke dinon par woh anaaj mein sharan le sakta hai. Toh Ekadashi par paap anaaj mein chhup jaata hai, aur us din anaaj khaana paap khaana hai, chahe bhojan Bhagwan ko arpit ho chuka ho.

Ekadashi ka andaruni arth kya hai?

Vrat ka ek baahari roop hai aur ek andaruni. Baahar se, upavasa matlab gyaarahvein din anaaj aur daalon se parhej. Andar se, upavasa matlab paas aana, Bhagwan ke kareeb aana. Khud shabd Ekadashi hamari gyaarah indriyon ki or ishaara karta hai, aur vichaar ye hai ki khaane aur sone ki buniyaadi ichchhaon ko ghataaya jaaye taaki un gyaarah indriyon ke zariye Krishna mein hamari tan-mayata badh sake. Bhakti-rasamrita (Nectar of Devotion) ise saaf kehti hai: Ekadashi matlab khud ko poori tarah Krishna-bhaavna mein leen karna, aur buniyaadi siddhaant sirf vrat rakhna nahi balki Krishna ke prati shraddha aur prem badhaana, us din zyada jaap aur zyada padhna. Vrat chhota hissa hai. Bhagwan ke kareeb aana asli baat hai.

Hum Ekadashi kaise rakhein?

Vrat ki shreniyaan hain. Sabse ooncha, sabse zyada aadhyatmik phal dene wala, nirjala hai, bina jal ke poora vrat, har do hafte. Par agar parhej humein ghamandi banaaye, "dekho maine kitna achha vrat rakha, main kitna shuddh hoon," toh ahankaar bhoj kar leta hai aur maqsad kho jaata hai. Hum vrat rakhte hain aur vinamr rehte hain, taaki atma, ahankaar nahi, bhakti-seva ka bhoj kare.

Bina jal ke rehna shareer mein aml badha sakta hai jise jal baha deta, isliye din bhar thode-thode jal ke ghunt lena, kuch khaaye bina, vrat ka ek aur sweekrit tareeka hai. Yahan ek mashhur udaharan hai. Ambarish Maharaj ek lamba vrat ek nishchit samay mein poora kar rahe the jab rishi Durvasa unke atithi ban kar aaye aur nahaane chale gaye, nadi par der lagaate hue. Ambarish na toh apne atithi ko bhojan karaaye bina vrat khol sakte the, jo aparadh hota, na samay nikalne de sakte the. Rishiyon ne salah di ki jal pee lein, kyunki jal sach mein khaaye bina vrat poora karta hai. Jahan jal kaafi na ho aadhyatmik abhyaas ke liye sthir rehne ko, wahan phal, sabzi aur meve le sakte hain. Meve anaaj nahi gine jaate. Saada chaawal chhoda jaata hai, par vrat ke anaaj jaise samak chaawal, saath mein sabudana aur kuttu, sweekrit hain.

Jo ismein naye hain, unke liye raasta dheere-dheere ka hai. Shuruaat karo Ekadashi par jitni baar chaaho khaa kar, bas anaaj ke bina, aur phir har pakhwaade thoda kam karte jaao, jab tak ki do hafton mein ek baar tum halka ya poora vrat rakh sako. Shastra paanch saal ki umra se, aur vyavhaar mein aath se, assi tak aur swasthya saath de toh usse aage tak vrat ki salah dete hain. Swasthya hi seema hai, kyunki ek beemar shareer Bhagwan par dhyaan nahi de sakta, aur hum kisi tapasya ke dikhaawe ke liye swasthya kabhi nahi gan-vaate.

Kuch samay ki baatein maayne rakhti hain. Vrat Ekadashi ke agle subah, Dwadashi ko, sooryoday ke thodi der baad ek chhote samay mein poora karna chahiye, nirjala kar rahe ho toh jal se ya warna anaaj se. Kyunki hum chandra-calendar follow karte hain, ek Ekadashi din ka hissa abhi bhi pichhle din, Dasami, ka ho sakta hai, aur hum Dasami par vrat nahi rakhte, isliye sabse surakshit abhyaas hai Vaishnavon ki tarah vrat rakhna, baad waala din, Dasami aur Ekadashi ke mishran se bachte hue. Khud Bhagwan ne, Chaitanya ke roop mein aakar, apni maa se Ekadashi vrat rakhne ko kaha, jo dikhata hai ve ise kitna mahatva dete hain.

Anaaj kyun chhodein? Shareer aur chandrma

Anaaj mein paap chhupne ki katha ke alawa, kuch kaaran shareer khud mehsoos kar sakta hai.

Vrat sach mein swasthya ke liye achha hai. Japani koshika-vigyaani Yoshinori Ohsumi ne 2016 ka physiology ya medicine ka Nobel Puraskar jeeta ye dikhaane ke liye ki koshikaayein apni saamagri kaise punarchakrit aur naveekrit karti hain, ek prakriya jise autophagy kehte hain. Vrat autophagy ko chaalu karta hai, jo budhaape ko dheema karti hai aur koshika-naveekaran aur deergh-aayu ko sahaara deti hai. Baarah se chaubees ghante ka vrat ise shuru karta hai, aur shodh vrat ko behtar blood-sugar niyantran, kam soojan, vazan-kami, aur tej mastishk-kaam se jodta hai. Ek shodh-dhaara ne paaya ki calorie lagbhag chauthaai ghataane se aayu badhti hai, aur ye pakhwaade mein ek baar lagbhag chhattees ghante ke vrat se mil sakta hai, jo lagbhag bilkul Ekadashi hai, pehle din ke sooryoday se, raat ki neend ke beech se ho kar, agle din ke sooryoday tak.

Aur sookshma kaaran bhi hain. Hum lagataar khaate hain aur pet ko kabhi vishraam nahi dete, aur anaaj khaaskar pachaane mein kathin hai, isliye har do hafte ek viraam shareer ko detox karta hai aur mann ko sthir. Chandrma mann ko niyantrit karta hai, isi liye log poornima aur "lunatic" ki baat karte hain, aur jab chandrma gyaarahvein din sabse sakriya hota hai tab vrat rakhna mann par kaaboo paane mein madad karta hai. Pakaane wale ki chetna bhi bhojan mein utar jaati hai, jaisa America ki jailon mein hue ek adhyayan ne sujhaaya, jahan prem aur gaane ke saath pakaaya bhojan khaane wale qaidi saada bhojan khaane waalon se saaf taur par zyada shaant the. Aur chandrma, jo phal aur sabzi ke swaad mein mol jodta hai, jaise Bhagwan Gita (15.13) mein kehte hain, sabse zyada Dasami aur Dwadashi ke beech khinchta hai, jisse shareer anaaj ke zariye atirikt jal rok leta hai jise woh aasaani se baha nahi paata, aur shareer ka teen-chauthaai hissa jal hai. Toh gyaarahvaan din anaaj chhodne ka ek samajhdaar din hai.

Sabse badi Ekadashi: Pandava Nirjala

Ek Ekadashi sab se upar khadi hai, Pandava Nirjala Ekadashi, jise Bhima Ekadashi bhi kehte hain, June ke aas-paas. Agar saal mein koi aur Ekadashi na rakh paao, toh yahi rakho. Khud Bhima, jiske pet mein ek khaas agni thi aur jo khaaye bina jee nahi sakte the, is din saare ann aur jal se vrat rakhte the, Ekadashi ke sooryoday se Dwadashi ke sooryoday tak. Ise rakhna saal ki saari Ekadashiyon ko ek saath rakhne jaisa mana jaata hai.

Is lesson ke mukhya shabd

Aage le jaane ki baatein

1. Tyohaar Bhagwan aur unke bhakton ke prakat ko darshaate hain, aur unka asli maqsad humein kareeb laana aur ashirvaad paana hai.
2. In dino vrat ek chhoti tapasya hai jiska maqsad Bhagwan ko zyada yaad karna hai, bhookh nahi.
3. Janmashtami, Radhashtami, Ram Navami, Holi, Gaura Purnima, Diwali ke paanch din, aur bahut kuch saal bharte hain.
4. Ekadashi, har gyaarahvein chandra-din, is yug mein rakhne layak ek hi tapasya hai.
5. Iska baahari roop anaaj se parhej hai, aur andaruni roop gyaarah indriyon se Bhagwan ke kareeb aana.
6. Anaaj chhodne ke sookshma aur shaaririk kaaran hain, paap-ka-anaaj-mein-chhupna se le kar autophagy aur chandrma ke khinchaav tak.
7. June ke aas-paas ki Pandava Nirjala Ekadashi sab mein sabse badi hai, kaha jaata hai saal ki saari Ekadashiyon ke baraabar.

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