Pratityasamutpada | Twelve Links of Dependent Origination | bhavachakra | bhava ki utpatti kese hui

Pratityasamutpada | Twelve links of Dependent Origination | bhava ki utpatti ka Mula Karan | bhavachakra |
#pratityasamutpada #Twelve_links_of_dependent_origination #BhavaKiUtpattiKaMulaKaran #bhavachakra #SipaKhorlo #hindi_explanation #victoriouscreeper
This video is all about the wheel of life, in Tibetan we called it ‘sipa khor lo’, which is, a symbolic representation of samsara. And, this video has two parts and this is the second part of it, where I am discussing the fourth part of the circle of the wheel of life.
Earlier in thevideo, we had learned about the three chakras of the Bhava Chakra, in which the first chakra represents the three demerits desire, hatred, and delusion. The second chakra represents the actions arising out of the three demerits, and the third chakra represents arising of six- gati out of those bad actions. Simultaneously, we had to know the Buddha and the moon depicted in the Bhavachakra picture, which shows the path of liberation from the bondage of birth and death of the universe.
So in today's video, we will discuss the fourth chakra of Bhavchakra which is also known as twelve nidanas, as well as, I have discussed four noble truths and three gems connecting with Bhavchakra.
If you like videos then please don’t forget to hit the like button and subscribe to the channel.
Video Link -
Bhava Chakra part one
• Srishti ki Rachna kais...

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Anger, attachment and ignorance.

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Hi, actually jab hum bhava chakra ki jab baat karte hai tab isme hi nihit arth ko samajhna chahiye. bhava matlab yeh sansar jisme hum sabhi prani janam lete hai or marte rehte hai or charkra ise isliye kaha jata hai ki iska koi shuruat hi nahi hota hai. Buddha ka sampurna theory hi hetu-pratyaya per adharit hai jisme kisi bhi reaction ke peeche ek action ka hona zaruri hai. isliye yadi hum ek esa shuruat ki baat kare jo kisi bhi karan per adharit hi na ho to wo buddhism me possible nahi hai. Buddha swayam ne in swalo me bahut jada dhyan nahi diya hai. ab ye to koi bhi nahi bata payega ki beej pehle hua ya podha kyonki ye ek cycle system hai lekin us beej ka bhavishya me podha hoga ya nahi iska nirdharan ho sakta hai. theek wese hi hum logon ki shuruat kis point se hua iska knowledge nirvana prapti ke liye anivarya nahi hai, yadi wese hi knowledge ke liye ho to alag baat hai lekin buddh in swalon per koi pratikriya nahi diya hai, kyonki unhe pata hai ki in sawalon me pad gaye to hum apna valuable samay jo nirvana ke liye upyog me laga sakte hai wo waste ho jayega. kyonki ye to wahi sawal hai ki anda pehle hua ki murgi or yadi jann bhi liya to isse kya labh hone wala hai? jab hum anger, attachment ki baat krte hai to ye koi bahari vastu nahi hai ye to man me hi utpann hone wali bhavnaye hai. inhi bhavnao ke karan hum ya to shabd ya fir sharirik kriya karte hai. or yahi verbal and physical actions hamare bhavishya me hone wale karam hai jise log kismat, luck adi bolte hai. Boudh dharam me anatam ka matlab chetna ka nishedh nahi hai, aksar log yahi misunderstand kr lete hai ki boudh dharam me anatam ki baat krte hai to janam kiska hota hai. yahan ye jan lena chahiye ki anatam ka bhava ese kisi atma ka nishedh krna hai jo nitya, shashvat, apne aap utpann hua ho. iska nishedh bhi isliye kiya jata hai ki hum samanya log bahut jaldi bhavook ho jate hai, har ek vastu se attachment kr lete hai or jab atma ko esa nitya shashvat manne lagte hai to iske prati bhi attached hokar vimohit ho jate hai. yahi hai agyanta jo vastav me nahi hai use vastavik man lena. jese chote me jo chiz hame satya lagta hai wo bade hote hote jankari pate pate uske vastvikta se parichit ho jate hai. lekin chote me hame wo ehsas nahi ho pata or hum use such man bethte hai. wese hi nirvan ka gyan bhi is moment me anubhav se bahut dur hai keval shabdo se nirvan kehna or vastav me nirvana anubhav krna dono me antar hai. nirvana ka matlab kya hai, kisi ko bhi nirvana ya moksha tab milta hai jab wo ese sabhi karmo se alag ho jata hai jo use fir se janam maran ke chakra me fasa deta hai, to jo baat aap keh rahe ho us hisab se sabhi prani pehle se nirvana prapt the or baad me fir se sansara me aa gaye. mene esa to kahin pada nahi lekin buddh ne ye zaroor kaha hai ki hum sabhi praniyon me buddhatva prapt krne ka potential hota hai or iska matlab ye kadapi nahi hota hai hai ki hum pehle hi buddhatva ko pa chuke hai. Boudh darashan me atma ke liye chetna ka prayog kiya jata hai jo ek ya anek nahi balki vibhin bhavanaon ka ek pravah matra hai wo koi atal tattva nahi hai ki jo shuruat se tha wahi aaj bhi hai. jese nadi ka pani sadev badalta rehta hai wese hi chetna ka pravah bhi har samay or paristhitiyon me badalta rehta hai. anyatha nirvana prapti kese ho payega. yahi vibhinn bhavanao ka pravah hame karam karne deta hai or yahi karam fir unhi icchao or bhavano ko janam deta hai to ye cycle chalta rehta hai. or ye bhavanaye apne aap nahi utpann hoti hai ye hamare hi icchaon se utpann hoti hai. ye sabhi gambhir vishya hai jise kuch shabdon me keh pana kathin hai. shayed apke prashno ka kuch answer mil gaya ho.

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