sadachar-jivan ka sarvadhik shaktishali kark: sadachar athva guni jivan manushya ka amar bhag hai. sadachar ka jivan jiyo aur tumhen amaratva ho jaega. koi bhi vyakti ishvar tak us samay tak nahin pahunch sakta jab tak ki vah namrata aur sadachar ke vastra pahanakar ishvar ko prem nahin karta, uska adar nahin karta aur uski puja nahin karta. sadachar jivan ka sarvadhik shaktishali karak hai. yah tumhen ishvar tak le jane vale rath ke pahie ki dhuri hai. sabhi gunon yatha prem aur namrata, pavitrata aur ganbhirta, sahnshilta, dan ki bhavna aur atma-tyag ki bhavna ka pita hai sadachar. yadi in gunon men atma-nivriÿia, tyag, sachchai, bhagvan ki ichcha ke prati atma-samarpan, sabhi ichchaon aur sabhi sansarik lagavon or bhogon ke prati virakti athva tyag ka bhav jor diya jae to ish-prapti ka marg bahut asan aur sanbhav ho jata hai. yatra ke lie apne lakshya ki prapti ka yah marg sankra aur kantila tatha adrishya hota hai lekin uske lie ise chunna hi sabse surakshit hai, kyonki marg jitna adhik chaira hoga, utna hi adhik vah kathin ban jata hai kyonki yatri apne lakshya tak nahin pahunch pata. devatva ko khojo. jivan ke tufanon se vichlit n ho.
jivan ki khushiyon se pralobhit n ho. bhagvan ko purn imandari aur hriday ki purn pavitrata se khojo to vah tumhen tumhare lakshya tak pahuncha dega. atma-chetna ke hathaure se maya ki janjir ko tor dalo ishvariya nirnay nyaypurn tatha sthayi hote hain. vah nyay ke sath daya ko milta hai kyonki vah apne sabhi praniyon ke prati dayalu hona pasand karta hai. yadyapi bhagvan dayalu aur premamay hote hain, lekin koi bhi prani unke adeshon aur ichchaon ki avhelna ke parinamon se bachakar nahin nikal sakta hai. pap se dur raho kyonki yah aisa kobra sarp hai jo tumhare sharir aur man ko jahrila banakar tumhari atma ko dukhi bana deta hai. pavitrata ke vastra pahno. tumhare bhitar jo kuch bhi gandgi hai us sabko dukh ki agni men jala dalo. atma-chetna ke hathaure se maya ki janjir ko tor dalo. atma ko apna nyayadhish aur mukhiya banao. sansar ka samast dhan, sampurn shan-shaukat, sabhi logon ki prasannata tumhare bhitri us ghav ko thik nahin kar sakti jo ki barhta hi jata hai, us samay tak jab tak ki vah tumhen puri tarah se dukh men dubo nahin deta, yadi tum bhagvan aur uske niyamon aur adeshon ki avagya kar dete ho. is bat ko nishchit mano ki bhagvan ki chakkiyan dhire-dhire pisti hain lekin ve bahut barik pisti hain.
koi bhi vyakti uske niyamon ki nirantrta v kathorta se bach nahin sakta. jitni bari pariksha, utna hi bara puraskar sabse adhik gahre badal ke piche ek chamak hoti hai. ratri ka vastra us samay uth jata hai jab surya apni purn chamak aur shan se chamkta hai. chahe sangharsh kitna bhi kathin kyon n ho, kya tumhen udas aur nirashapurn hona chahie? kya bhagvan, jo tumhare pita hain, tumhare pas, tumse mitrata karne ko tumhare nikat men nahin hain? gahri jhil men jal ki bhanti apne mastishk ko shital rakho. ek chattan ki bhanti drirh bane raho aur vichlit n ho chahe vipÿiayan tumhare upar tufan ki bhanti giren. jitni bari pariksha hogi, utna hi adhik bara puraskar hoga, jitna adhik dukh hoga utni hi adhik prasannata hogi, thik vaise hi jaise ratri ke bad dhup ke prakar se bhara din ata hai. apne man aur sharir ko apvitrata ka dag mat lagne do. naitik sadachar ke path par chalo, sabhi ke sath prem rakho, jo lat mare usko bhi muskurahat do aur sabhi ko kshama kar do. isko apne jivan ka adarsh banao yadi tum daur ko jitna chahte ho aur jivan sangharsh men se vijyi banakar bahar niklna chahte ho. ghrina, ishrya, badla, dharmandhta, ghamand, lalach, kamukta, alasya-ye sabhi shaitan ke sathi hain. peram, pavitrata, sadachar, namrata, sahnshilta, vishal drishtikon, santosh, sanskriti, shram, ekagrata ye ve sugandhamay pushp hain jo ishvar ke udyan men ugte hain.
unka guladasta banao aur usko apne sath rakho, kyonki iska pratyek pushp ishvar ki shan aur uske samrajya ki yad dilata hai. sadgunon ko apna mukut banao aur burai ko apne pairon ke niche ka paydan. apne man, sharir aur indriyon ka sarthi bano, n ki unka das. vikas ki sirhi jivan men jo bhi vishmtaen tum dekhte ho ve jagat men karyarat rahe vikas ke siddhant ke karya karne ke karan hain. sabhi ke jivan men vikas ka siddhant saman rup se karya nahin kar sakta, kyonki ismen kai karak shamil hain jinmen pramukh hai svayan manushya ki svatantra ichcha. jab koi manushya apni ichcha ka upyog ishvar ki ichcha ke viruddh karta hai aur divya buddhi se prabhavit hone se mana kar deta hai, to vah apne vikas ki prakriya ko lanba bana deta hai. keval tabhi jab vah dukh pata hai tabhi vah ishvar ke lie tarpne lagta hai. ishvar ke lie tarpna jivan ki uchch vastuon ke ubhrne ka pratik hai. vah yah mahsus karna aranbh kar deta hai ki jo kuch dikhai deta hai vah sthayi aur satya nahin hai. vah atma ke babat kalpne lagta hai. jivan ke purane taur-tarike use aruchikar lagne lagte hain. vah sharirik sukhon ko chor deta hai aur bhakti, gyan aur dharmayog ka marg apna leta hai. vah apna sarvasva bhagvan ko deta hai. vah ishvar, keval ishvar ke lie karya karta hai n ki apne shram ke falon ke prati kasi lagav ke karan.
vah pratyek prani men ishvar ko dekhta hai aur usmen bina kisi bhed-bhav ke prem karta hai. divya buddhimani ke dvar uske lie khul jate hain. vah ishvar ke prem men hi santosh prapt karta hai jo ki uski atma, hriday aur man ko samriddh karta hai aur use anandit karta hai. pratyek vyakti ko vikas ki sirhi par charhna hoga aur apni atma ki shuddhi hetu vibhinn anubhvon men se hokar us samay tak gujrna hoga jab tak ki har sirhi ke antim charan tak nahin pahanuch jata aur irrashvar ke chirshanti ke samrajya men pravesh nahin kar leta. pratyek vyakti men yah vikas ki prakriya ek lanba samay leti hai. iske lie kai janmon ki avashyakta hoti hai aur us par kisi prakar ka pratibandh nahin hota kyonki ishvar ki kripa se hi manav atmaen aur adhik jaldi aur adhik teji se sirhi ki sabse upri charan tak upar charh pati hain. vikas ki prakriya ko tivra kiya jata hai yadi manushya aisa karna chahe aur yadi vah ishvar ki kripa ko jit sake. dharm aur burai ki utpatti sabhi dharm ishvar tak pahunchne ke marg hain aur kisi ko bhi yah garva nahin karna chahie ki uska dharm hi sarvottam hai. vastutah dharm manushya ki antrik chetna ka mamla hai. is antrik chetna ko do tarikon se jagrit kiya ja sakta hai.
pratham, manushya ka bahya ghatnakram se sanpark ke dvara dharm granthon tatha uttam sant purushon aur dharm guruon ke sath sanpark sthapan se; dvitiya, vyakti ki kisi aisi vastu ki khoj ke dvara jo uski atma ko santusht kar sake. dharm hriday ka mamla hai. jab hriday jagrit hota hai to jagat ke rahasyon ko janne aur jivan ki samasyaon men khoj karne ki ichcha adhik balvti ho jati hai. manushya ke lie keval roti se hi santusht ho jana sanbhav nahin hai. use divya amrit ki avashyakta hoti hai jo dharm ke dvara pradan kiya jata hai vah use ishvar aur dusri duniya tak le jata hai. dharm ko uske mul sar-svarup men samjha jana chahie. dharm ka rasmi paksh prithakkatva aur murtibhanjan ki bhavna utpann karna hai. satya ko janne hetu ek vyakti ko svayan ke labh ki purnataya upeksha karat hue jivan ke anubhav men gahrai se utrna chahie aur janch-partal aur khoj ki shuddh bhavna se khoj karni chahie. jab manushya is tarah se satya ki khoj karta hai tab vah dekhega ki avtaron, sadhu-santon dvara sikhae gae sabhi dharm apni shikshaon aur prayogon men vishvavyapi athva sarvajniya hain - unmen sabhi men saman karak hain. manav jivan ka lakshya hai ishvar-prapti aur sadachar. ishvar chune hue madhyam se saman vani ke sath aur saman uddeshya-yatha manushya ko prabuddh banane tatha usko bhagvan ke samrajya tak pahunchane vale marg ko dikhana, se bolta hai. dharm manushya ko ishvar se jorta hai.
yah manushya ko ek darshan pradan karta hai jo uske hriday ki bhukh ko santusht karta hai aur jivn-sangram men bahaduri aur s f l t a - p u rva k larne ke lie shakti aur oj pradan karta hai. koi bhi vyakti dharm ke bina nahin rah sakta. yah jivan ka kendra-bidu hai, atma ka tek hai aur manav ki kriti ka dhima aur aspasht kshitij hai. koi dvait nahin hota. ishvar sanpurn prakash, prem aur saundarya hai. vah sarva-shaktiman hai. divyata men koi dvait nahin hoti. vah akela hai. vah kalhin, sthanhin, karnhin, gatihin hai. lekin uski divya shakti ko samjhne men manushya chuk kar jata hai kyonki manushya simit hai aur vah sabhi vastuon ko apni tark shakti ke dhundhle prakash se dekhna chahta hai. uska tark hi sapekshata, dishaon adi ke vicharon ko janm deta hai. ishvar men koi burai ka vas nahin hota. lekin manushya apni simit prakriti men uski rachna kar dalta hai. yahi burai ka udgam hai. yah sthayi nahin hai kyonki yah simit manav ke chintan v karm ka fal hai. jis kshan manushya purn ban jata hai aur ishvar tak pahunch jata hai usi kshan burai lupt ho jati hai iska koi svarup nahin hota, vah agyat hoti hai aur islie vah sthayi nahin hoti. ishvar hi vastavikta hai. sampurn jivan ko ek avastavik ghatnakram samjha jana chahie jise manushya ko apni bhitri atma ki shakti se kabu karna, jitna hota hai.
sansar aur uske pralobhnon ko tyago. ishvar men ashray khojo. vah bhitar aur bahar donon jaghon men hai. prarthanaen aur unka mahatva kahte hain ki dur ke dhol suhavne lagte hain. lekin aisa adhyatm men nahin hota. jitna nikat tum ishvar ke ate ho, tumhari prasannata utni hi adhik ho jati hai. tum sansarik star se adhyatmik star par pahunch jate ho. yah ek amaratva tak ki sirhi ya pul hai. adhyatmik bano. apne ahan ko bhul jao, sarvabhaumikta ke sagar men svayan ko dubo do. vyaktivad ko chor do aur ahanhin ban jao tabhi tumhare nissar sansar aur hamare adhyatmik sansar ke bich ki khai par pul banaya ja sakta hai. ishvar ko apne jivan ka nishana, apni mahatvakankshaon ka sarvasva aur apni vijay ka lakshya banao. uski din-rat puja karo. hriday ki purnata se ki gai prarthana ki pratidhvaniyan sarvabhaumik man men hoti hain. ve divya shakti ki lahron ko paida karti hain jo nae jivan, ek nai bhavna, ek naya prakash lati hai. sharir ki sabhi bimariyon ka sarvabhaumik ilaj hai prarthana. yah chikitsa karti hai, shuddhikaran karti hai, uncha uthati hai, hriday, man aur atma ko prakashit karti hai. bhagvan ki prarthana karna pratyek ka adhikar hai, chahe vah fakir ho ya rajkumar. yah us vyakti ke hath men sada bara hathiyar hai jo apne jivan ko sudharna chahta hai. prarthanaen is tathya par adharit hoti hain ki bhagvan, jo adrishya hai, hamare sukh aur kasht men hamari sunne ko sadaiv jigyasu rahta hai. prarthana hriday ki bhasha hai. yah divya sanchar-vahan hai. yah daivi sangit hai. yah hamari shakti aur mukti ka ek dvar hai. pratyek prarthana ke pramukh stanbh hote hain- tyag aur atma-samarpan. koi bhi prarthana sachchi prarthana nahin hoti hai yadi usapar tyag ka tel chupra n jae aur usmen irrashvar ki ichcha par purnataya chor dene ki bhavna n ho.