Moolya aur Sanskriti: Insaan ki Tarah Kaise Jiyein

Is poore course mein, ye lesson shayad roz-marra mein sab se kaam aane wala hai. Ye moolya agar bachpan mein hi seekh liye hote toh kitna achha hota, kyunki ye jaldi bo diye jaayein toh sab se gehri jad pakadte hain, par kabhi der nahi hoti. Sanatana Dharma ke moolya hi hain jo humein Bhagwan ke kareeb laate hain aur asli insaan ki tarah jeene dete hain. Yahi ek cheez hai jo humein janwaron se alag karti hai. Inke bina, hum theek wahi karne lagte hain jo janwar karte hain, aur usse zyada kuch nahi.

Moolya humein insaan kyun banate hain

Ek janwar khaata hai, sota hai, sangam karta hai, aur apni raksha karta hai. Bas itna hi uska jeevan hai. Jo insaan sirf yahi chaar cheezein karta hai, unpe koi moolya nahi, woh ek insaani shareer mein janwar ka jeevan jeeta hai. Shastra ke paas iske liye ek tikha shabd hai. Aise vyakti ko ve dwipad pashu kehte hain, jahan pashu matlab janwar, pad matlab pair, aur dwi matlab do. Do pair waala janwar. Srimad Bhagavatam saaf kehta hai ki patit log janwaron se behtar nahi, aur ek hi farak hai ki janwar chaar pairon par chalta hai aur patit insaan do par.

Hitopadesha yahi baat doosri taraf se kehta hai. Khaana, sona, sangam, aur raksha, ye janwar aur insaan dono mein saaman hain. Ek hi gun jo sirf insaan ka hai, woh hai aadhyatmik jeevan ke baare mein poochhne aur use jeene ki kshamta. Use hata do toh insaan janwar ke star par khada hai. Yahan ek kadwa sach bhi hai jispe ruk kar sochna chahiye, ki is dasha mein hum janwaron se bhi neeche gir jaate hain, aur shodh is ajeeb tulna ki gawaahi deta hai. Jab koi janwar ki jaati lupt ho jaaye, toh prakriti apne santulan se kuch asli kho deti hai, par agar insaan lupt ho jaayein, toh duniya ko shayad raahat hi milegi. Toh hamare yahan hone ka kaaran paryavaran ko sambhaalna nahi hai. Woh usse ooncha hai, aur aadhyatmik hai. Jis insaani jeevan mein koi aadhyatmik kaam nahi, usne apna hi maqsad chhod diya.

Toh moolya, naitik niyam aur saada samajh hain jo Dharma ke ird-gird bane hain, aur ve har insaan par har jagah laagu hote hain. Inhe gambhirta se lena chetna ko aadhyatmik star tak utha deta hai. Vichaar saada hai. Uski takat saadi nahi.

Dharma ke chaar stambh

Kaha jaata hai ki Dharma chaar pairon par, chaar stambhon par khada hai, aur shastra unke naam batate hain. Har stambh ek gun hai, aur har ek apne saath ek anushaasan laata hai.

Kuch log aisi suchi sun kar ek pinjra band hota mehsoos karte hain. Niyam, bandishein, khud na ban paana, ek tarah ki jail. Gita is dar ka seedha jawab deti hai. Krishna kehte hain ki jo apni indriyon ko swatantrata ke niyamit siddhaanton ka abhyaas kar ke vash mein kar leta hai, use Bhagwan ki poori kripa milti hai aur woh har raag aur dwesh se mukt ho jaata hai (Bhagavad Gita 2.64). Dhyaan do shabd par, swatantrata ke niyamit siddhaant. Kis se swatantrata? Maya se, janm-mrityu ke us chakr se jo humein pakad rakhta hai. Hum sochte hain hum pehle se hi azaad hain, jo chahein woh karne ko azaad, par hum us chakr mein phanse hain aur ek din mar jaayenge, na koi vash, na pata kab. Yahi moolya woh abhyaas hain jo ek hi kaam ki azaadi khareedte hain, jo hai Bhagwan ki poori kripa.

Pehla stambh: daya, ahimsa ke roop mein

Shastra ki ek puraani pankti hai, ahimsa paramo dharma, ahimsa sab se ooncha dharma hai. Ye teen star par kaam karti hai.

Pehla hai karm mein ahimsa. Hamare kaam doosron ko dukh na dein. Ye saamanya jeevan mein laagu hota hai, Mahabharat ke us nyaaysangat yuddh jaise vishesh maamle ko chhod kar. Doosra hai vaani mein ahimsa, aur ise aksar kam aanka jaata hai. Shabd ghaav dete hain. Shastra kehte hain ki teer ka ghaav bhar sakta hai, par kathor shabd ka ghaav kabhi-kabhi bharta hi nahi, aur saalon tak salta rehta hai. Teesra hai vichaar mein ahimsa, kyunki jo hum sochte hain wahi hamari baat aur phir hamara kaam ban-ta hai. Vichaar shaant rakho aur woh shaanti baahar baat aur karm mein bahti hai.

Is stambh ka ek swabhaavik parinaam hai shaakahaari bhojan, aur aadarsh roop mein shuddh-shaakahaari (vegan). Shaakahaari hone ka matlab na maans, na machhli, na ande khaana, taaki sirf apna pet bharne ya jeebh khush karne ke liye kisi praani ko chot na pahunche. Pashchim mein kuch log zid karte hain ki sehat ke liye maans zaroori hai, par use chhodne se hum kuch nahi khote. Jahan koi tatva sach mein kam pad raha ho, wahan ek supplement kaam chala deta hai, jo mritak shareer ko apne andar daalne se kahin behtar hai.

Ek vaajib sawaal turant wapas aata hai. Paudhe bhi toh jeevit hain, toh kya unhe khaana hinsa nahi? Jawab ye hai ki Bhagwan humein ye bhojan ki anumati dete hain. Yahi woh aahaar hai jiske liye hum bane hain. Hamare shareer ek maans-bhakshi se kahin zyada ek paudha-bhakshi se mel khaate hain. Maans khaane wale janwar ki aant chhoti hoti hai, kyunki maans jaldi sad-ta hai aur use jaldi nikalna padta hai. Paudha khaane wale ki aant lambi hoti hai, aur hamari bhi, jo dheere pachne wale paudhe bhojan ke laayak hai. Poora dhaancha ek hi taraf ishaara karta hai.

Ek aur kadam hai jo sab kuch badal deta hai. Bhagwan sikhaate hain ki jo bhojan pehle unhe arpit nahi hua, woh asal mein paap khaana hai, aur ye sabzi par bhi laagu hota hai. Toh jo hum pakaate hain use khaane se pehle, hum arpit karte hain. Vidhi teen second jitni chhoti ho sakti hai, aur woh saamanya bhojan ko prasad, aashirvaadit bhojan, bana deti hai. Sab se saral roop mein aap Bhagwan ko mann mein laate hain aur unka naam lete hain, "Shri Vishnu, Shri Vishnu, Shri Vishnu." Baazaar se khareedi koi cheez bhi khaane se pehle ek pal ke vichaar se aise hi arpit ki ja sakti hai. Sab se uttam roop poora hai. Aap khud, prem se, Bhagwan ko sochte hue, shuru se pakaate hain, bhojan ko sirf unke liye rakhi ek thaali mein rakhte hain, vedi tak le jaate hain, aur prarthana karte hain, "Maine ise aapke liye apne prem se banaaya hai, kripya iske sweekaar karein, kripya khaayein." Yahi pratham shreni hai. Jab jeevan ise bhi asambhav bana de, tab ek maansik arpan bhi kaam karta hai, aur bhojan phir bhi prasad ban-ta hai.

Doosra stambh: satya, jua na khelne ke roop mein

Satya, sachchaai, ek aisa moolya hai jiska har sanskriti aadar karti hai, aur shastra ise Kali ke is yug mein Dharma ki abhi tak khadi aakhri taang kehte hain. Gita ise vaani se jodti hai, aise shabdon ki salaah deti hai jo sachche, priya, hitkaari, aur doosron ko udvelit na karne wale hon (Bhagavad Gita 17.15).

Jua satya ke saamne kyun khada hai? Kyunki jua lagbhag niyam ki tarah jhooth ko janm deta hai. Bada udaharan Yudhishthira hai. Ek yoddha hone ke naate woh ek chunauti thukra nahi sakta tha, aur uske liye rakhi chunauti thi paase ka khel. Woh tab tak khelta gaya jab tak usne apne bhai, phir khud ko, phir apni patni tak gava di. Jua ek poora jeevan nigal sakta hai.

Sab se gehra udaharan aur bhi ajeeb hai. Krishna khud paramsatya hain, aur phir bhi ek baar unhone Yudhishthira ko jhooth bolne ko kaha. Rann-bhoomi mein guru Dronacharya ko, jab tak unke haath mein astra the, haraaya nahi ja sakta tha, aur unhe rokne ka ek hi raasta tha ki unhe vishwaas dilaaya jaaye ki unka putra Ashwatthama maara gaya. Krishna ne Yudhishthira ko woh khabar le jaane ko kaha. Yudhishthira, jo Dharmaraja the, dharm ke saakshaat raja, mukar gaye. Toh Ashwatthama naam ka ek haathi maara gaya, aur ek bada shor utha ki Ashwatthama mar gaya. Dronacharya, jo Yudhishthira par sab se zyada bharosa karte the, aaye aur seedhe poochha ki kya unka putra mar gaya. Yudhishthira ne jawab diya, "Haan, Ashwatthama maara gaya," aur dheere se joda, "haathi Ashwatthama." Us savdhaan tareeke se unhone apni sachchaai bachaaye rakhi. Par ek keemat thi. Unka rath hamesha zameen se kuch inch upar chalta tha, unki sampoorn sachchaai se utha hua, aur jis pal unhone satya ko zara sa bhi moda, pahiye zameen par aa gaye.

Teesra stambh: shaucha, pavitrata ke roop mein

Swachhta Bhagwan ke kareeb hai, jaisa kehte hain, aur ye shareer aur mann dono par saath kaam karti hai.

Shareer ke liye, niyam hai swachhta ka ek rozana kram. Har subah ek snaan, raat ko nahi, aur puraani sanskriti mein har baar mal-tyaag ke baad ek snaan. Shareer ko saaf rakhna mann ko uske peechhe kataar mein laane mein madad karta hai. Hum khaane se pehle aur pooja se pehle snaan karte hain, kyunki pavitrata pehle aani chahiye.

Aacharan ke liye, pavitrata ka matlab koi anaitik sambandh nahi, koi boyfriend ya girlfriend nahi, vivah se pehle vipreet ling se koi naata nahi. Aaj ke pashchim mein ye ek kathin shiksha hai, aur kathinai asli hai, par ek sabhya vyakti kaise jeeta hai, uska Vedic maapdand yahi hai. Gita kisi bhi kartavya ki, jo shastra ke niyam se, phal ki aasha bina, drid vishwaas ke saath kiya jaaye, sattva-gun ke karm ke roop mein prashansa karti hai (Bhagavad Gita 17.11), aur pavitrata par tike rehna theek wahi shaant tyaag hai. Aadarsh hai Lakshman. Jab Sita ko hara liya gaya aur baad mein unke gehne mile, Rama ne unhe utha kar apne bhai se poochha ki kya kaan ke ye kundal unke hain. Lakshman ne kaha use nahi pata, kyunki unhone kabhi unka chehra dekha hi nahi tha. Par pair ki paayal ve ek nazar mein pehchaan gaye, kyunki unki aankhein sirf unke charanon par hi tiki thi. Yahi woh pavitrata hai jo Ramayana sikhaati hai, aur poora mahaakaavya sanskriti aur moolya ka ek paath hai, kyunki Rama aadarsh insaan ban kar aaye, aadarsh putra aur pati aur pita aur raja.

Phir hai mann ki pavitrata, jo shayad zyada kathin ladaai hai. Ek hi din mein lagbhag saath hazaar vichaar mann se guzarte hain. Gita kehti hai ki mann hamara sab se achha mitra ya sab se bada shatru ho sakta hai, is par nirbhar ki humne use vash mein kiya ya nahi (Bhagavad Gita 6.6). Un saath hazaar vichaaron mein se bahut se nakaaratmak hote hain, aur kaam hai ek nakaaratmak vichaar ko uthte hi pakad kar use sakaaratmak banana. Ismein samay lagta hai, kyunki ek poora jeevan ki aadat ek din mein nahi badalti, par ho sakta hai. Mann ko dekho. Woh apni chhoti shikaayatein deta rahega, ye vyakti aisa hai, ye khaana achha nahi, aur har ek use palatne ka ek mauka hai.

Us abhyaas ka ek hissa hai doosron mein bura nahi, achha dekhna seekhna. Ek katha hai Dronacharya ke do shishyon ko parakhne ki. Unhone Duryodhana ko poore raajya mein khud se behtar ek vyakti dhoondhne bheja, aur Duryodhana laut kar bola ki use koi nahi mila, ki woh sab se achha hai. Unhone Yudhishthira ko khud se bura ek vyakti dhoondhne bheja, aur Yudhishthira laut kar bola ki use koi bura nahi mila, ki woh khud sab se neecha hai. Ye udaasi ya khud se nafrat nahi thi. Ye vinamrata thi. Yudhishthira insaano mein sab se mahaan the aur phir bhi apne aaspaas har kisi ko khud se behtar dekhte the. Sachchai to ye hai ki sirf do vyakti humein itni udaarta se dekhte hain. Ek hain Bhagwan, jinke paas hum mein andekha karne ko itna kuch hai aur ve uske badle hamare ek chhote se kaam ko pakad kar use bada kar dete hain. Doosra ek sachcha guru hai, jo ek glass paani laane par ek khilte hue "shabash" se jawab deta hai. Hum wahi nazar ugaane ki koshish karte hain, har cheez aur har kisi mein achhe ke liye.

Aur in sab ke neeche ek sthir karne wala sach baitha hai. Bhagwan humse utna prem karte hain jitna hum soch bhi nahi sakte, aur ve kabhi hamare khilaf nahi karenge. Toh jab koi peeda aaye, usmein unka haath hai, aur woh hamare bhale ke liye hai chahe woh ulta hi kyun na dikhe. Is drishti ko thaam lo aur tum kabhi nahi doobte, kabhi kuchle ya tuchhe nahi lagte, kyunki tumhein pata hai ki tumhaari dekhbhaal ho rahi hai. Us bhaav ke saath, koi tumhein sach mein haraa nahi sakta.

Chautha stambh: tapas, kisi nashe ke bina

Gita sukh ko teen prakaar mein baant-ti hai. Ek sukh hai jo shuru mein mitha aur ant mein zehar ban jaata hai, jaise mithai khaana, jahan pehla gulab jamun shaandaar hai aur paanchvein tak aap rukne ki bhikh maang rahe hote ho. Ek sukh hai jo shuru mein kathin aur ant mein amrit ban jaata hai, jaise dhyaan aur Bhagwan ke naamon ka jaap, jo pehle ek sangharsh hai aur samay paa kar jeevan ki sab se mithi cheez ban-ta hai. Aur ek sukh hai jo shuru mein zehar aur ant mein bhi zehar, jo sharaabi ka raasta hai.

Yahi teesra prakaar is stambh se hatta hai. Koi sharaab nahi, koi nasha nahi. Shiksha caffeine tak pahunchti hai, kyunki coffee aur chai halka nasha hain aur ek chhoota cup sirdard le aata hai, aur lakshya hai kisi cheez ka adi na hona, taaki hum kahin bhi santosh se reh sakein. Wahi satarkata samay par bhi laagu hoti hai. Ghante television aur phone ke khelon aur antheen internet mein beh jaate hain. Agar hum kabhi samay barbaad karna chahein, duniya ek sau ek tareeke deti hai, aur sankalp bas yahi hai ki uska ek pal bhi barbaad na karein.

Aur bhi moolya jinpe jiyein

Chaar stambhon ke aage chhoti aadaton ki ek poori sanskriti khadi hai, aur kuch ko naam dena zaroori hai.

Pehli hai lene ke bhaav ki jagah dene ka bhaav. Jo vyakti hamesha le raha hai woh hamesha dukhi hai, kyunki ummeedein kabhi khatm nahi hoti. Use kuch do aur woh agli baar zyada ki ummeed karega, aur laalach ka koi tal nahi. Jo vyakti hamesha de raha hai woh sthir roop se sukhi hai, kyunki use dene se koi nahi rok sakta. Kisi se prem karo aur badle mein kuch na chaho toh tum niraash ho hi nahi sakte. Isi liye mahaan rishi kabhi dukhi nahi hote. Ve sirf dena chahte hain, Bhagwan ko sabke saath baant-na, aur isi liye unke sukh mein koi chhed nahi.

Doosri hai aadar, chaar shaastriya panktiyon mein rakha. Matri devo bhava, apni maa ko aise maano jaise ek devta, aur woh pehle aati hai. Pitri devo bhava, apne pita ke prati wahi, jo doosre aate hain. Acharya devo bhava, apne shikshakon aur guru ke prati wahi, har woh jinse tum seekhte ho. Aur atithi devo bhava, atithi ke prati wahi, bina bulaaye aaye ke prati bhi, jise hum sab ke liye phaila sakte hain. Maa-baap aur dada-dadi ki dekhbhaal yahin, sanskriti ke hriday ke paas baithti hai, aur parampara saat prakaar ki maaon ko ginti hai jinka aadar ek vyakti ko karna hai, ek aisi suchi jo apne aap mein lene laayak hai.

Baaki sankshep mein keh sakte hain. Vinamr raho, aur kabhi apne chatur ya pratibhaashaali hone par garv mat karo, kyunki pratibha Bhagwan se aayi aur unki hai, aur hum use thodi der ke liye sambhaal rahe hain. Vinamr raho. Doosron ki sachchi prashansa karo. Krodh par kaabu paane ki koshish karo. Seekhte raho, hamesha, kyunki kabhi der nahi hoti aur har paath chetna ko thoda utha deta hai. Asphalta ko safalta ka virodhi nahi, uska stambh maano, ek seekhne ki cheez, taaki jab tum giro toh bas uth jaao, dhool jhaad lo, aur aage badho. Aur kritagya raho, kyunki kritagyata shayad baaki sab ki shaant jad hai.

Is lesson ke mukhya shabd

Aage le jaane ki baatein

1. Moolya hi ek insaani jeevan ko insaani banate hain, aur unke bina hum do pair waale janwar se behtar nahi.
2. Dharma chaar stambhon par khada hai, daya, satya, shaucha, aur tapas, jo ahimsa, jua na khelna, anaitik sambandhon se door, aur kisi nashe ke bina ke roop mein rakhe jaate hain.
3. Ye anushaasan ek jail nahi balki swatantrata ke niyamit siddhaant hain, woh abhyaas jo Bhagwan ki kripa jeetta hai (Bhagavad Gita 2.64).
4. Ahimsa karm, vaani, aur vichaar tak pahunchti hai, aur swabhaavik roop se shaakahaari bhojan aur har bhojan ko prasad ke roop mein arpan tak le jaati hai.
5. Satya Kali yug mein Dharma ki aakhri taang hai, aur ismein zara sa bhi mod Yudhishthira ke rath ko zameen par le aaya.
6. Pavitrata shareer, aacharan, aur sab se badh kar mann ko dhakta hai, jahan hum nakaaratmak vichaaron ko sakaaratmak banate hain aur har kisi mein achha dekhna seekhte hain.
7. Ek dene wale dil se jiyo, maa, pita, guru, aur atithi ko devta maano, vinamr aur kritagya raho, aur har asphalta ko safalta ki taraf ek kadam maano.

Pichhla lesson: ← Bhagwan ke dhaam

Agla lesson: Markandeya aur bargad ke patte par shishu →

Poore course ki suchi par wapas jaao.