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Yield Thinking Of Self - Rage

Yield Thinking Of Self-Rage: Here you will read about Yield Thinking Of Self-Rage in Roman Urdu

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  • Yield Thinking Of Self-Rage in Roman Urdu
  • Yield Thinking Of Self - Rage in Urdu

    Yield Thinking Of Self-Rage in Roman Urdu

    Yield thinking of self-rage

    Aiyay hum aik bar phir rebt ke bunyaadi ussoloun main say aik ke sath aghaaz kartay hain. Dusray log mumkin hai waqayi apko ghussa dilanay ki koshish kartay hon lekin eliz roosevelt ka kehna hai ke unhain aisa kartay huay apki ijazat ki zarurat hoti hai. Ap amu’man khud hi ghussay main ajatay hain isliye ke apni ghair maqool soch ke zariye ap mehsoos kartay hain ke dusray apkay sath ghair munsifaana aur na-munasib sulook kartay hain. Yeh ghair maqool soch ap khud hi takhleeq kartay hain. Agar apko agaahi ho ke ap kisi ghair maqool soch kea seer hain to yaqeenan aisi soch ko jhatak dengay aur ghussay main anay ke bajaye pur’sukoon rahaingay. Hum apko batatay hain ke ghussa paida karnay wali sochoun say agaahi ke liye rebt ki teen (3) eham baseerat’en ap kis tarah haasil karsaktay hain:

    Baseerat number 1: yaqeenan apkay mojouda ghussay ka koi ta’alluq apkay maazi say hosakta hai. Lekin itna ziada bhi nahi ke fried ke maktab-e-fikar ke mahireen-e-nafsiyaat amu’man apko yaqeen dilanay ki koshish kartay hain. Aj jab ap ghussa mehsoos kartay hain (c) to mehrik waqi’aat ya zar’rasaa’n waqi’aat (a) jin ke baray main apko ghussa ata hai. Agar’chay c ka sabab hotay hain lekin usay barah-e-raast paida nahi kartay uskay bajaye apki mojouda soch (b) jo (a) pe mushtamil na-insaafi ke baray main hai wo dar’asal (c) ka barah-e-raast sabab hoti hai. Jee haan, yeh bhi mumkin hai ke apko maazi main milnay wali aziyat’en is amal ko khud’kaar bananay main eham rahi hon lekin yeh zaruri nahi. Apkay mojouda mehrik waqi’aat aur unkay baray main mojouda soch behr’haal ziada eham hai. Maazi ne agar apki soch pukhta karnay main eham kirdaar adaa kia hai to ab aap is soch ko tabdeel karnay ke liye bhi eham qadam utha saktay hain. Apko yeh baat nafsiyaati ilaaj ke dusray tareeqoun main kahi nahi milegi.

    Hum yeh nahi kehtay ke apkay sab’qa tajurbaat ka mojouda rawaiy’yay par koi asar nahi hai. Mas’lan tehqeeqi kaam karnay walon ne musha’hida kia hai ke jin bachoun ko waldain shaded maar peet ka nishana banatay hain. Un main ziada ghussa mehsoos karnay aur zindagi bhar dusroun ke liye jar’hana rawaiy’ya rakhnay ka rujhaan paya jata hai. Jin logoun ke sath bachpan main ziada ziad’ti  nahi ki gai hoti unka rawaiy’ya jar’hana nahi hota agar’chay yeh musha’hidaat ishaara kartay hain ke kisi fard ki ibtedaayi tarbiyat aur baad ke rawaiy’yay main kisi had tak ta’alluq zaroor paya jata hai. Lekin is baat ko hat’mi aur makhsoos nateeja bar’amad karnay wali bar qaraar dena munasib nahi.

    Kiya yeh behtar nahi hoga ke hum ibtedaayi mahoul ke asraat ke sath mumkina jeen’yati awam’il ko hi zair-e-ghour laayen. Aisay afraad ka shaded ghussa aur tashadud pasandi jo na khush gawaar waqiyay main nasho’numa patay hain mumkin hai morouci asraat ka nateeja ho. Agar waldain morouci tor par jar’hana rawaiy’ya rakhtay hain to wo yeh agay apnay bachoun ko bhi muntaqil kardetay hain. Jab waldain apnay bachoun ki jar’hiyat ke jawaab main khur’dura rawaiy’ya aur sakht discipline naafiz kartay hain. To is ke rad’de amal main bachay mouq’aa miltay hi pur’tashadud rawaiy’yay ki taraf raaghib hojatay hain. Yun jaar’hiyat aur tashadud ka aik shetaani chak’kar chal parta hai. Jis main har dafa shid’dat ajati hai. Rebt is chak’kar ko khatam karna chahta hai.

    Baseerat number 2: un sochoun ki ehmiyat par zor deti hai jo a jap rakhtay hain. Rebt ko is baat say koi sar-o-kaar nahi kea p un sochoun tak kesay puhanchay, jo taleemaat aur asraat apko bachpan main apnay waldain aur baray afraad say milay yaqeenan wo apki mojouda soch main mojoud hongay. Uskay bawujood jesa ke pehlay kaha gaya hai ke ap un sochoun ko tabdeel karsaktay hain qar’an nazar iskay key eh apnay kesay apnaayen. Mukhtasir’an yeh ke is baat ki khouj lagana apni jaga yaqeenan dil’chasp hai ke mojouda soch taka p kesay puhanchay lekin asal ehmiyat is baat ko haasil hai ke kia wo maqool hai aur agar nahi to isay tabdeel kia jaye.

    Aiyay ab baseerat number 2 ki taraf. Agar’chay apki mojouda ghair maqool soch maazi ki asraat ka nateeja nahi aur isay apnay baray honay par apnaya hai lekin ab maam’la yeh hai kea p isay zinda’h aur bar’qaraar rakhay huay hain. Isay tawanaayi bakhshne ke liye ap dohratay rehtay hain is par amal kartay rehtay hain aur isay parkh’ne se inkaat kiye huay hain. Mumkin hai dusray logoun ne isay apnanay main apki madad ki ho aur isay sakhti se apkay zehan main utaar diya ho. Lekin isay apnay rawaiy’yay par asar andaaz honay ki ijazat ap khud detay hain kiun ke iskay sath khud ko musalsal brain wash kiye huay hain.

    Baseerat number 3 main (2) baray nukaat mula’wis hain. Pehla yeh ke ap apni pehli ghussa paida karnay wali soch ko apnay ap say dohra kar bar’qaraar rakhay hotay hain aur aksar-o-beshtar us par amal dar’amad kartay hain. Bazahir ap aisa az’khud ya ghair sha’oori tor par kartay hain. Lekin agar ap thora sag hour karain to dekhengey keg hair sha’oori nahi balkay fa’aal tor par khud ko yad dilatay huay aisa kartay hain. Aur aik bar phir agar’chay aisa lagta ya mehsoos hota hai ke jab ap aik dafa kisi se nafrat karnay lagtay hain to apka ghussa qudrati tor par mojoud rehta hai. Ap usay fa’aal tor par zinda’h rakhtay hain. Khud ko yaad dilatay rehtay hain ke us shakhs ko qat’ayi tor par meray sath aisa nahi karna chahiyay tha aur is tarz-e-amal ka muzahira karkay usne khud ko behooda sabit kia hai.

    Dusray nuktay hain rebt ka kehna hai ke apki ibtedaayi barhami ka kirdaar apkay ghussay ko bar’qaraar rakhnay aur taweel arsay tak bar’qaraar rakhnay main buhat kam hota hai. Dar’asal ibteaayi barhami ke baray main apka ta’assur---- barhami paida karnay wali soorat-e-haal ke bar’aks apko musalsal ghussay main rakhta hai.

    Bil’farz ap is liye ghussay main bharay rehtay hain ke apkay waldain ne apkay sath bachpan main nar’wa sulook kiya tha. Agar ap aj bhi unsay nafrat kartay hain to iska matlab hai kea p unkay baray main tal’khi ki yad’haani khud ko karatay rehtay hain jo barsoun pehlay paida hui thi. Ap khud se kehtay rehtay hain ke ---- unhoun ne bachpan main meray sath buhat bura aur nar’wa sulook kiya tha.  Halaa’n ke main unki aulaad tha aur unhain qat’an aisa nahi karna chahiyay tha. Yeh buhat zaalim log hain.

    Jab taka p apni ibtedaayi na-khush gawaar soorat-e-haal ke baray main apni ghair maqool soch ka a’aada nahi kartay rehtay aur khud ko isay bar’qaraar rakhnay ke liye majboor nahi kartay, ap apnay ghussay ko bhi bar’qaraar nahi rakh saktay. Ap apnay sath honay wali bad’sulooki ko yaad aur na-pasand kartay rehtay hain chuna’chay apka ghussa bar’qaraar rehta hai. Baseerat number 3 humain batati hai ke bad’sulooki , na’insaafi ya zar’rasaa’n waqiya bazaat-e-khud ghussay ke jazbaat bar’qaraar nahi rakhta balkay hum is se paida honay wali ibtedaayi soch ko yaad kartay rehtay hain aur phir baat be baat ghussay main bhar jatay hain. Agar hum isay bhool jayen aur khayalaat jhataknay aur tawa’ja muna’tif karnay ki mashq say aisa karna mukin hota hai to phir hum ghussay ki tabah kaari say bach saktay hain.

    Rebt ki baseerat number 3 kehti hai ke apnay pareshaan kun khayalaat aur rawaiy’youn ko tabdeel karnay aur un sochoun ko tabdeel karnay jo unhain paida karti hain apko bharpoor mashkq aur mehnat ki zaroorat hai. Mehez is baat ka koi faida nahi ke ap apnay ghair maqool rawai’yay aur iqdamaat ki nou’iyat say agaah hain ke apki soch,  rawaiy’ya aur iqdamaat ghair maqool hain. Baat us waqt agay barhay gi jab ap ghair maqool soch ko challenge karengey aur uskay khilaaf qadam uthaengey. Khoob mashq aur mehnat ke baghair ap shayad hi kamyaab hosaken.

    Ap ke tamaam etiqadaat, sochain aur nazaryaat kamzour ya phir taqatwar hotay hain. Mas’lan mumkin hai ke ap buhat sat mafooq-ul-fitrat etiqadaat rakhtay hon lekin un sabka darja mukhtalif hoga. Kuch aqaa’id buhat raasikh jabkay kuch ghair yaqeeni kaifiyat ke sath hongay. Mas’lan ap achi tarah jantay hain ke kaali billiyaan aur tootay huay ayinay, bad’qismati main koi amal dakhal nahi rakhtay lekin ap unsay guraiz kartay hain ke yeh aqeeda’h apkay ird gird aur apkay andar paaya jata hai. Iska matlab hai ke kisi cheez ki maqooliyat ke baray main khud ko batanay aur khud ko yaqeen dilanay main buhat farq hai.

    Kiun ke etiqadaat apni shid’dat main farq rakhtay hain. Is liye behtar yeh hota hai ke apni soch ya etiqaad ko d ke muqaam par rakha jaye aur zair-e-behas laya jaye. D say muraad dispute hai kiun ke khud ko yeh batanay aur yaqeen dilanay main buhat farq hota hai aur meri falaa’n soch ghair maqool hai. Apko apnay sath aik behas karna paregi kiun key eh soch ghair maqool hai. Tabhi jakar apki baseerat apkay liye madad’gaar sabit hogi. Is ke liye apko maharat haasil karna paregi aur mahaarat humesha mashq ke sath ati hai. Jab taka p apni puri quw’wat say ghair maqool sochoun ko challenge nahi karengey. Khud ko inki ghair maqooliyat bawar nahi karayengay tab taka p musalsal inhi par amal pera rahengay. Il’m aur agaahi baaz auqaar bazat-e-khud ziada hat’mi saabit nahi hotay.

    Yaad rakhiye, jitni quw’wat aur tasalsul say ap apnay izteraab aur ghussa paida karnay wali sochoun ko challenge karengay, utni jaldi ap unhain tabdeel karnay main kamyaab hongay. Aglay baab main hum apko apni manfi aur ghair maqool sochoun ko challenge karnay ki bunyadi hikmat-e-amli say muta’arif karayengay.

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