sneh, sadbhavna evan kartavya ka sutra : raksha bandhn  

bhavishyottar puran ke anusar raksha bandhan ka param pavitra tyohar shravan shukla purnima ko manaya jata hai. ismen parahnavyapini tithi li jati hai. yadi yah do din ho, ya donon hi din n ho, to purva leni chahie. yadi us din bhadra ho, to uska tyag karna chahie. shraddha men shravni varjit hai, kyonki yah raja ka anisht karti hai. bhartiya sanskriti itni vishal evan lachili hai ki ismen har sanskriti samahit hoti chali jati hai. kashmir se kanyakumari tak, saurashtra se asam tak dekhen to yahan ke log lagabhag pratidin koi n koi tyohar manate milenge. in tyoharon ke mul men apsi rishton ke bich madhurta gholne evan sarsta lane ki bhavna gahnta se rachi-basi hai. bhai-bahan ke bich pyar, manuhar v takrar hona ek samanya si bat hai. lekin raksha bandhan ke din bahan dvara bhai ke hath men bandhe jane vale raksha sutra men bhai ke prati bahan ke asim sneh aur bahan ke prati bhai ke kartavyabodh ko piroya gaya hai. prem v kartavya ka yahi bhav bhai-bahan ke sanbandhon ko ajivan majbuti deta hai. is din bahan apne bhai ke mathe par tilak lagati hai kalai par raksha sutra bandh uski arti kar uske dirgh jivan ki kamna karti hai. bhai bhi bahan ki jholi upharon se bharte hue sankat ki har ghadi men sahayta ke lie tatpar rahne ka vachan deta hai. shayad rakhi ki isi bhavna se prabhavit hokar chittaud ki rani karnavti ne bahadur shah se apni raksha ke lie mugal shasak humayun ko rakhi bhej kar madad ki guhar ki hogi. itihas sakshi hai jab duahshasan bhari sabha men draupdi ka chiraharan kar raha tha tab draupdi ne krishn ko apni raksha ke lie pukara to ve nange panv daude chale ae aur bhari sabha men uski laj bachai. bhale hi krishn aur daupdi ke bich sakha bhav ka sanbandh ho parantu kaha jata hai ki draupdi v krishn purva janm men bhai-bahan the. uski rakhi ke prati apni vachanabaddhata ko krishn kaise bhul sakte the. bhartiya sanskriti men katha, puja evan vibhinn sanskaron ke samay raksha sutra bandhne ka vishesh mahatva hai. raksha ke tin sutra hote hain jinhen tin bar lapet kar adholikhit mantra ke sath bandha jata hai. ‘yen baddho bali raja danvendro mahablah. ten tvamnubadhnami rakshe ma chal ma chal.. is ka bhavarth hai ki jis prakar lakshmi ji ne raja bali ke hath men raksha sutra bandh kar apne vachan se unhen bandh liya usi tarah main bhi apko apni raksha ke lie bandhti hun. is raksha mantra ke mul men jo katha ati hai vah is prakar hai- daityaraj raja bali vishnu ka ananya bhakt tha. ek bar devraj indra jab yuddh men bali ko nahin hara pae to ve madad ke lie vishnu bhagvan ke pas gae. vishnu ne indra v bali ke bich samjhauta karate hue bali ko indra ki hi tarah patal lok ka ekachatra rajya saunpa aur use amrta ka vardan dete hue patal lok men uske rajya ki raksha karne ke lie apne vaikunth ke rajpat ko chodakar svayan ane ka vachan diya. mata lakshmi chahti thin ki vishnu vaikunth vapas a jaen. isi mansha ko lekar mata lakshmi bhi ek brahmani ka vesh banakar raja bali ke pas gain aur unse anurodh kiya ki mere pati kisi jaruri kam se bahar desh ki yatra par gae hain. jab tak vah laut nahin ate, main apki sharan men rahna chahti hun. bali ne brahmani ka prastav khushi-khushi svikar kar liya. shravan purnima ke avasar par lakshmi ji ne bali ki sukh samriddhi ki kamna ke lie uski kalai men rakhi bandhi. brahmani ka atmiya vyavhar bali ke antarman ko chu gaya aur usne man se brahmani ko apni bahan svikar kar liya tatha rakhi ke badle men uphar svarup kuch mangne ko kaha. tab mata lakshmi ne apni asli pahchan batai aur apne vahan rukne ka karan batate hue kaha ki vah apne pati ke sath vaikunth vapas jana chahti hai. bali ne usi samay vishnu se vaikunth jane ka anurodh kar apni bahan ko die vayde ko pura kiya. kaha jata hai ki isi din se shravan purnima ke din bahnon ko ghar men amantrit kar rakhi bandhvane ka prachalan chal pada. raksha bandhan ki pavnta se yamlok bhi achuta nahin hai. is din mrityu ke devta yam ko unki bahan yamuna ne rakhi bandhi aur amar hone ka vardan diya. yam ne is pavan din ke mahatva ko akshunn rakhte hue ghoshna ki ki jo bhai is din apni bahan se rakhi bandhvaega aur use raksha ka vachan dega vah hamesha amar rahega. maharani karnavti ki gatha itihas men vikhyat hai. jab gujrat ke shasak bahadur shah ne uske rajya par akraman kiya, to is rajput ramni ne tatkalin shasak humayun ko rakhi bhej kar apni sahayta ke lie pukara tha. yah ek kathin pariksha thi, jab uski senaen afganon par vijay prapti men lagi thin aur karunavti ki sahayta karne par use ladna bhi apne hi bhai muslim shasak se tha. parantu humayun ka manav hriday, kachche dhagon (rakhi) ko prapt kar, sajag ho gaya tha. humayun ek hindu bahan dvara bheji gayi rakhi ki maryada ki raksha karne ke lie sena saja kar marvad pahunch kar hi raha. yah ekta ka mul mahamantra evan sangathan shakti ka pratik hai. yah jivan ko sfurti dene vala, rom-rom men navinta ka sanchar karne vala hai. ek dusre ko sneh, sadbhavna evan kartavya ke sutra men pirone vale is tyohar ke piche yah bhav hai ki samaj men rahne vale log ek dusre ke sath miljul kar rahen aur jarurat padne par ek dusre ki raksha ke lie age aen. yah tyohar bhaiyon ko shaktishali hone ka bodh karata hai. kargil ke yuddh ke samay desh bhar se kai mahilaon ne yuddh ke morche par tainat sainikon ki mangal kamna ke lie unhen rakhiyan bhejin. yah tyohar sarvadharm sam bhav ka bhi pratik hai. desh bhar ke hindu, muslim, sikh, isai sabhi bahnen rashtrapti, pradhanmantri v apne mitra bandhuon ko rakhi bandhti hain. jin bhaiyon ki bahnen nahin hotin ve bhi munhboli bahan, chahe vah kisi bhi dharm ki ho, se bade prem se rakhi bandhvate hain. aj frendship baind ke rup men rakhi ka adhunik svarup bhi najar a raha hai. frendship baind ko bandhne ka arth hai ek-dusre ke sath bhai-bahan ka sa bartav kar apsi rishton ki pavnta banae rakhna. kul milakar is tyohar men bhartiya sanskriti ki anuthi chavi ke darshan hote hain. sabhi vishva sanskritiyon men keval bhartiya sanskriti hi aisi hai jo purushon ko apne vipritlingiyon ko man aur bahan ki najar se dekhne ki drishti pradan karti hai. is bhav ko sabhi ko naman karna chahie.bhvishyottar puran ke anusar raksha bandhan ka param pavitra tyohar shravan shukla purnima ko manaya jata hai. ismen parahnavyapini tithi li jati hai. yadi yah do din ho, ya donon hi din n ho, to purva leni chahie. yadi us din bhadra ho, to uska tyag karna chahie. shraddha men shravni varjit hai, kyonki yah raja ka anisht karti hai. bhartiya sanskriti itni vishal evan lachili hai ki ismen har sanskriti samahit hoti chali jati hai. kashmir se kanyakumari tak, saurashtra se asam tak dekhen to yahan ke log lagabhag pratidin koi n koi tyohar manate milenge. in tyoharon ke mul men apsi rishton ke bich madhurta gholne evan sarsta lane ki bhavna gahnta se rachi-basi hai. bhai-bahan ke bich pyar, manuhar v takrar hona ek samanya si bat hai. lekin raksha bandhan ke din bahan dvara bhai ke hath men bandhe jane vale raksha sutra men bhai ke prati bahan ke asim sneh aur bahan ke prati bhai ke kartavyabodh ko piroya gaya hai. prem v kartavya ka yahi bhav bhai-bahan ke sanbandhon ko ajivan majbuti deta hai. is din bahan apne bhai ke mathe par tilak lagati hai kalai par raksha sutra bandh uski arti kar uske dirgh jivan ki kamna karti hai. bhai bhi bahan ki jholi upharon se bharte hue sankat ki har ghadi men sahayta ke lie tatpar rahne ka vachan deta hai. shayad rakhi ki isi bhavna se prabhavit hokar chittaud ki rani karnavti ne bahadur shah se apni raksha ke lie mugal shasak humayun ko rakhi bhej kar madad ki guhar ki hogi. itihas sakshi hai jab duahshasan bhari sabha men draupdi ka chiraharan kar raha tha tab draupdi ne krishn ko apni raksha ke lie pukara to ve nange panv daude chale ae aur bhari sabha men uski laj bachai. bhale hi krishn aur daupdi ke bich sakha bhav ka sanbandh ho parantu kaha jata hai ki draupdi v krishn purva janm men bhai-bahan the. uski rakhi ke prati apni vachanabaddhata ko krishn kaise bhul sakte the. bhartiya sanskriti men katha, puja evan vibhinn sanskaron ke samay raksha sutra bandhne ka vishesh mahatva hai. raksha ke tin sutra hote hain jinhen tin bar lapet kar adholikhit mantra ke sath bandha jata hai. ‘yen baddho bali raja danvendro mahablah. ten tvamnubadhnami rakshe ma chal ma chal.. is ka bhavarth hai ki jis prakar lakshmi ji ne raja bali ke hath men raksha sutra bandh kar apne vachan se unhen bandh liya usi tarah main bhi apko apni raksha ke lie bandhti hun. is raksha mantra ke mul men jo katha ati hai vah is prakar hai- daityaraj raja bali vishnu ka ananya bhakt tha. ek bar devraj indra jab yuddh men bali ko nahin hara pae to ve madad ke lie vishnu bhagvan ke pas gae. vishnu ne indra v bali ke bich samjhauta karate hue bali ko indra ki hi tarah patal lok ka ekachatra rajya saunpa aur use amrta ka vardan dete hue patal lok men uske rajya ki raksha karne ke lie apne vaikunth ke rajpat ko chodakar svayan ane ka vachan diya. mata lakshmi chahti thin ki vishnu vaikunth vapas a jaen. isi mansha ko lekar mata lakshmi bhi ek brahmani ka vesh banakar raja bali ke pas gain aur unse anurodh kiya ki mere pati kisi jaruri kam se bahar desh ki yatra par gae hain. jab tak vah laut nahin ate, main apki sharan men rahna chahti hun. bali ne brahmani ka prastav khushi-khushi svikar kar liya. shravan purnima ke avasar par lakshmi ji ne bali ki sukh samriddhi ki kamna ke lie uski kalai men rakhi bandhi. brahmani ka atmiya vyavhar bali ke antarman ko chu gaya aur usne man se brahmani ko apni bahan svikar kar liya tatha rakhi ke badle men uphar svarup kuch mangne ko kaha. tab mata lakshmi ne apni asli pahchan batai aur apne vahan rukne ka karan batate hue kaha ki vah apne pati ke sath vaikunth vapas jana chahti hai. bali ne usi samay vishnu se vaikunth jane ka anurodh kar apni bahan ko die vayde ko pura kiya. kaha jata hai ki isi din se shravan purnima ke din bahnon ko ghar men amantrit kar rakhi bandhvane ka prachalan chal pada. raksha bandhan ki pavnta se yamlok bhi achuta nahin hai. is din mrityu ke devta yam ko unki bahan yamuna ne rakhi bandhi aur amar hone ka vardan diya. yam ne is pavan din ke mahatva ko akshunn rakhte hue ghoshna ki ki jo bhai is din apni bahan se rakhi bandhvaega aur use raksha ka vachan dega vah hamesha amar rahega. maharani karnavti ki gatha itihas men vikhyat hai. jab gujrat ke shasak bahadur shah ne uske rajya par akraman kiya, to is rajput ramni ne tatkalin shasak humayun ko rakhi bhej kar apni sahayta ke lie pukara tha. yah ek kathin pariksha thi, jab uski senaen afganon par vijay prapti men lagi thin aur karunavti ki sahayta karne par use ladna bhi apne hi bhai muslim shasak se tha. parantu humayun ka manav hriday, kachche dhagon (rakhi) ko prapt kar, sajag ho gaya tha. humayun ek hindu bahan dvara bheji gayi rakhi ki maryada ki raksha karne ke lie sena saja kar marvad pahunch kar hi raha. yah ekta ka mul mahamantra evan sangathan shakti ka pratik hai. yah jivan ko sfurti dene vala, rom-rom men navinta ka sanchar karne vala hai. ek dusre ko sneh, sadbhavna evan kartavya ke sutra men pirone vale is tyohar ke piche yah bhav hai ki samaj men rahne vale log ek dusre ke sath miljul kar rahen aur jarurat padne par ek dusre ki raksha ke lie age aen. yah tyohar bhaiyon ko shaktishali hone ka bodh karata hai. kargil ke yuddh ke samay desh bhar se kai mahilaon ne yuddh ke morche par tainat sainikon ki mangal kamna ke lie unhen rakhiyan bhejin. yah tyohar sarvadharm sam bhav ka bhi pratik hai. desh bhar ke hindu, muslim, sikh, isai sabhi bahnen rashtrapti, pradhanmantri v apne mitra bandhuon ko rakhi bandhti hain. jin bhaiyon ki bahnen nahin hotin ve bhi munhboli bahan, chahe vah kisi bhi dharm ki ho, se bade prem se rakhi bandhvate hain. aj frendship baind ke rup men rakhi ka adhunik svarup bhi najar a raha hai. frendship baind ko bandhne ka arth hai ek-dusre ke sath bhai-bahan ka sa bartav kar apsi rishton ki pavnta banae rakhna. kul milakar is tyohar men bhartiya sanskriti ki anuthi chavi ke darshan hote hain. sabhi vishva sanskritiyon men keval bhartiya sanskriti hi aisi hai jo purushon ko apne vipritlingiyon ko man aur bahan ki najar se dekhne ki drishti pradan karti hai. is bhav ko sabhi ko naman karna chahie.