Har ek insaan ki zindagi mein kisi na kisi tarah ki dependency hoti hai. Jaise, koi bahut tezi se nahi daud sakta, toh koi zyada wajan nahi utha sakta. Koi kisi ghambhir bimari se joojh raha hota hai, toh koi bade paapon ko yaad nahi rakh pata. Aur bhi aise kai udaharan hain. Kya aapne kabhi aise insaan ke baare mein suna hai jinhone sab kuch paake zindagi ko perfect bana diya ho?
Unmein aur doosron mein kya fark hai? Ya kabhi aapne socha hai ki jo insaan kamzori se na jaaye, jo himmat rakhta hai, woh kamzori ko paar kar jata hai. Matlab, kamzori toh Bhagwan deti hai, lekin maryada insaan ka apna mann hi banata hai. Hum is sachai ko samajh nahi paate, chahe hum jaane bhi. Ya toh hum guzre hue waqt ko yaad karte rehte hain, ya aane wale waqt ke liye plans banate rehte hain aur zindagi guzar jaati hai. Hum na toh bhavishya dekh sakte hain, na hi usse bana sakte hain. Hum sirf dhairya aur himmat ke saath rishi ka swagat kar sakte hain aur bhavishya ka welcome kar sakte hain. Kya zindagi ka har pal zindagi se nahi bhar jayega?
Insaan ka mann hamesha gyaan aur shakti mein naye naye badlaav laata hai. Kabhi kisi dusre student se jalan hoti hai, kabhi padhai ke lessons pe shak hota hai, aur kabhi guru dwara diye gaye dand se mann mein ahankar bhar jaata hai. Kya aisa nahi hota? Na jaane mann bhatak jata hai aur is hi wajah se hum gyaan nahi prapt kar pate. Mann ki sahi sthiti sirf samarpan se hi banti hai. Samarpan insaan ke ahankar ko khatam karta hai, jalan aur iccha ko door karta hai aur mann ko ekagra banata hai. Gyaan ke guru Dattatreya ko bhi gyaan mila tha. Matlab, chaahe Brahma gyaan ho, jeevan ka gyaan ho ya gurukul mein prapt gyaan ho, uski mahatta guru se zyada humare samarpan mein hai. Kya yeh sach nahi hai? Har insaan ke jeevan mein aisa ek pal aata hai jab ek raja ke karmchari ka dharm prakat hota hai. Sabke jeevan mein aise pal aate hi hain. Zyada tar log aise samasya ko dharm sankat ke roop mein nahi samajh paate. Jaise makhhi gud ki taraf chal padti hai.
Vastav mein dharm sankat Bhagwan ke nazdeek jaane ka accha dharm sankat se agar hum sankat ko hi dard man le toh zindagi bhar dard hota hai, lekin agar man tutta nahi hai toh daridra nahi hota. Jab do log ek dusre ke paas aate hain, toh ek dusre ke liye boundaries aur maryada tay karne ka prayas karte hain. Agar hum sabhi sambandhon par vichar karein toh dekhenge, in sabhi sambandhon ka aadhar yeh boundaries hi hain. Jo hum doosron se todte hain, uska mann ka asli roop kya humne kabhi socha aur jab aazadi ko sweekar kiya jaata hai toh uska dil dukh se bhar jaata hai toh humara dil gusse se bhar jaata hai. Kya aisa nahi hota? Toh kuch maryadaon ya boundaries ki zaroorat nahi hoti. Matlab, jaise kisi sambandh ka swabhav hai, waise hi aazadi kisi sambandh ki atma ko banati hai aur phir usmein sach bolne ka vichar aata hai lekin kabhi-kabhi sach bolte waqt bhi dar lagta hai.
Shayad dusron ke jazbaat ka vichar aata hai, dusron ko dukh hoga. Yeh dar bhi shabdon ko rokta hai. Toh yeh kya humne kabhi socha hai? Jab dar ke bawajood bhi sach bolna hai toh woh sach kehne wala kehlata hai. Vastav mein sach kuch aur nahi, bas nirbhayata ka doosra naam hai aur nirbhay hone ka koi samay nahi hota kyunki nirbhayata atma ka swabhav hota hai. Matlab, achha banna gyaan aur shakti ko bhi ek competition bana deta hai aur competition mein jeet kab hoti hai? Kuch samay ke liye toh achha bana ja sakta hai lekin hamesha ke liye koi bhi achha nahi reh sakta. Phir wahi asantosh, dukh aur sangharsh janm lete hain.
Lekin achha banne ke bajaye agar uttam banne ka prayas karein toh kya iska matlab hai jitna prapt karne layak hai woh sab prapt karna. Kisi se zyada apne ki ichha se nahi, mann ki atma ki tṛpti ke liye kuch prapt karne ka prayas karne wale uttam kabhi nahi ban paate. Aur purvaabhaas ke aadhar par hum bhavishya ke sukh dukh ki kalpana karte hain. Lekin kal ke sankat ko aaj hi hal karne se humein labh hota hai ya nuksaan? kiijie Shakti ke janm ka kaaran har insaan jab sankat se nikalta hai toh ek kadam aage badhta hai, zyada chamakta hai, atmvishwas se bhar jaata hai. Sirf apne liye nahi, ab toh vishva ke liye bhi nahi.
Sankat ka janm apne aap ko badalne ka, apne vicharon ko ucha karne ka, apni atma ko majboot aur gyaan mandir banane ka hota hai. Lekin jo yeh nahi kar pata har kadam par dusre kadam ke vishay mein koi faisla karna hi padta hai. Faisla apna asar chhod jaata hai, dukh utpann karta hai na sirf apne liye, apne parivaar ke liye, aanewali peedhiyon ke liye. Jab koi dushwari saamne aati hai toh mann vyakul ho jaata hai aur mann ek yudh kshetra ban jaata hai. Vastav mein shaant mann se jab koi faisla karta hai toh apne liye sukhad bhavishya banaata hai. Lekin apne mann ko shaant karne ke liye jab koi faisla karta hai toh woh vyakti bhavishya mein apne liye kaanto se bhara vriksh lagata hai. Khud sochiye. Insaan apne aap ko yogya nahi manta jab usse apne hi bal par vishwas nahi rehta.hai. Lekin jab yeh samajhna hai ki yeh sangharsh se zyada shaktishali banata hai.
Isse vyayam karne se sharir ki shakti badhti hai. Har sangharsh ke saath uska utsaah badhta hai. Matlab vishwas aur kuch nahi, mann ki sthiti zindagi ko dekhne ka nazariya hai aur zindagi ka nazariya insaan ke apne haath mein hota hai. Khud sochiye. Sunne mein uttam lagta hai yeh lekin teen sawalon pe vichar karna hum bhool jaate hain. Pehla sawal, kya samay ke saath har raasta nahi badalta? Kya samay hamesha chunautiyon ke saath nahi aata? Toh phir guzre hue samay ke anubhav naye peedhi ko kaise labh de sakte hain? Dusra sawal, kya har santan apne mata-pita ki chhavi hot
