मानसिक अशांति और व्यापार में घाटे का क्या कारण था

mansik ashanti aur vyapar men ghate ka kya karan tha  

Ank ke aur Lekh | Sambandhit Lekh | Views : 2144 |  
svami dipankar ji maharaj aj adhikansh manushyon ka jivan tanavon se bhara hai. unmen sankton se jujhne ki shakti lagatar kshin hoti ja rahi hai. vichar vyavasthit n hone aur ekagrata ki kami ke karan unke jivan ka kafi hissa bekar ke vichar aur kalpanaen karne men nasht ho jata hai. vaise manushya men kuch kamjoriyon ka hona tatha uske dvara kuch galtiyon ka hona koi ajib bat nahin hain. yah ek svabhavik bat hai. manushya ki paribhasha hi yah hai, jo galtiyan karta hai, vah manushya hai. jo galtiyan nahin karta vah bhagvan hai. apni galtiyon ko janne ke bad unko dur karne ka prayas shuru kar dena hi mahatvapurn hai. janne ka yahi gun hamen pashuon se bhinn aur ek manushya banata hai. ham aise samaj men ji rahe hain, jahan sukh ki apeksha dukh jyada prabhavi hai. paranpraen, sanyam tatha sthapit vyasthaen atyant shithil ho gai hain. jivan bahut hi asahaj aur asvabhavik ho gaya hai. aisa islie ho raha hai kyonki hamara vyavhar, hamara karya prakritik niyamon se mel nahin kha raha hai. adhunik bhautik vigyan dvara ab yah pramanit ho chuka hai ki vyavharik kshetra men yadi manushya dvara kiye gaye karya prakritik niyamon ke anukul nahin hote, to uske parinam jaivik kriyaon ko hani pahunchate hain. manochikitsakon ka yah bhi kahna hai ki jaivik kriyaon men kisi prakar ki garbri shuru hote hi manushya mansik taur par tanavagrast hone lagta hai aur yahin se yatra shuru ho jati hai uske dukhon ki, pareshaniyon ki. anubhutishil aur buddhiman vyaktiyon ka kahna hai ki kahin n kahin kuch garbri avashya hai aur yah garbri prakritik niyamon ke ullanghan se juri hui hai. unka kahna hai ki yadi manushyata ko bachana hai to jivan ko prakritik niyamanukul banana hoga. yadi aisa nahin kiya gaya to manav samaj ko bachana sanbhav nahin ho paega. samaj ke sajag aur buddhiman logon ka kahna hai ki yadi ham bhavishya ko aur kashtakari jivan se bachana chahte hain, to hamen apne acharan aur vyavhar ko prakriti ke niyam ki satta se jorna hoga. jivan ke prakritik niyamanukul hone par bhi adhyatmik mulyon ke prati adar, satya aur saundarya ke prati prem, dharm parayan, piriton ke sath sahanubhuti aur manushyata ke prati bhatritva men vishvas ko sthapit kiya jana sanbhav ho sakega. is prakar yah nishchit rup se kaha ja sakta hai ki sahaj aur prakritik niyamanukul jivan ji kar manushya apni samasyaon apni musibton aur kathinaiyon se bach sakta hai. apne bhitar ekagrata ka gun viksit kar sakta hai. sanbhvtah vah is bat se avagat nahin hai ki uski samasyaen, musibten aur sari kathinaiyan uski apni mansik durbalata ke hi parinam hain. bahut kam aise log hain, jo apni mansik kshamata ka upyog sahi sthan par, sahi dhang se kar pate hain, kyonki unhen malum hi nahin hai ki urja, gyan aur rachnatmak shakti aur anand ka sara srot unke bhitar hi vidyaman hai. in takton ko pane ke lie ve dusron ka munh dekhte hain, dusron ke sahare jivit rahna chahte hain. samasyaon ki jaren kahan hain, ise janne ke lie manushya ko apne bhitar ki hi kshamataon ko pahchanna hoga? yog sadhkon ka kahna hai ki manushya yadi niyamit rup se bhavatit dhyan kare, to vah tanavon, dukhon aur hatasha se apne ko bacha sakta hai. dhyan karne vale manushyon ke janm janmantron ke sanskar chutne lagte hain aur unki chetna nirmal hokar sarvasamarth jivan ki or barhne lagti hai. dhyan ke kuch niyam hain, jinka palan karne se manushya apne bahar aur bhitar donon sansar ko dekh sakta hai. bhavatit dhyan ke dvara hi usmen bahar aur bhitar dekhne tatha janne ki takat ati hai. jis prakar vyayam karne vala manushya apne sharir ko sadh leta hai, usi prakar dhyan sadhak apni dhyan sadhna ke dvara apne man ko purn rup se sadhne men samarth hota hai. bhavatit dhyan ki sahayta se manushya chetna ke us star par pahunch sakta hai, jahan anand hi anand hai, jahan vyakti ke sanskar, uske tarh-tarah ke vichar use tang nahin karte. bhavatit dhyan aur bhavatit dhyan siddhi karyakram pantjli yogadarshan ka adhunik rup hai. yog shabd ka prayog anek arthon men hota hai. sadharntya iska arth us kriyavidhi se hai, jiska gita men ullekh hua hai. pantjli yogadarshan ke ‘yog’ ka arth jurna (ekatva) nahin balki prayas hai. pantjli ke anusar prakriti (bhautik evan adhyatmik) ke alg-alag tatvon ke niyantran dvara purnata ki prapti ke lie kiya gaya vidhipurvak prayatn hi dhyan hai. atah dhyan dvara anand ki prapti purusharth hai. mastishk ke alpavikas ke parinamasvarup utpann hone vali ichchaen trishna hain. yah ek aisi mrigmrichika hai ki ham daurte jate hain, ret ki chamak samudra si dikhti hai, hamari pyas barhti jati hai. kahin tripti nahin hoti. kahin jal nahin dikhta, balki uska vichar pratikshan dur hota dikhai parta hai.
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rudraksh evan adhyatmik vastu visheshank  February 2007

prakriti ke kosh se hamen kai jivanoparyant vastuen prapt hoti hai. aisi hi vastuon men ek hai rudraksh. rudraksh ka adhyatmik aur aushdhiya mahattva bahut hai. shuddh rudraksh ki pahchan kaise ki jae? rudraksh ka sambandh bhagvan shiv se kaise juda hua hain? rudraksh dharn

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