pavitra aatma parmeshvar ki taakat hai, jo lagatar kaam karti rehti hai. yah ek sakriya shakti hai. (mika 3:8; luka 1:35) jab parmeshvar apni ichha ko poora karne ke liye apni pavitra aatma ya shakti ko kisi jagah par bhejta hai, to iska matlab hai ki woh us dauran apni oorja ka istemal kar raha hota hai.—bhajan 104:30; 139:7.

bible mein ibrani shabd ruakh aur yoonani shabd nafma ka anuvad “aatma” kiya gaya hai. zyadatar in shabdon ko parmeshvar ki sakriya shakti ya pavitra shakti ke liye istemal kiya gaya hai. (utpatti 1:2) lekin kabhi-kabhar bible mein ye shabd alag matlab ke liye bhi istemal kiye gaye hain, misal ke liye:

• saans.—yirmayah 10:14; bhajan 104:29.

• hava.—utpatti 8:1; yuhanna 3:8.

• sab praniyon mein maujood jeene ki shakti.—ayyoob 34:14, 15.

• ek vyakti ka swabhav ya ravaiya.—ginti 14:24.

• sabhi aatmik prani, jismein parmeshvar aur swargdoot bhi shaamil hain.—1 raja 22:21; yuhanna 4:24.

ye sab aatma ke alag-alag matlab hain, jo ek aisi cheez ki or ishara karte hain, jise insan dekh nahin sakte. lekin jiske asar ko apni aankhon se zaroor dekh sakte hain. usi tarah, W. E. vine ki likhi an expository dictionary of new testament words batati hai ki parmeshvar ki shakti ya aatma “hava ki tarah adrishya hai, uska koi shareer nahin hai aur woh shaktishali hai.”

bible parmeshvar ki pavitra shakti ko uska ‘haath’ ya “ungli” bhi kehti hai. (bhajan 8:3; 19:1; luka 11:20 footnote; matti 12:28 se tulna keejiye). jaise ek kaareegar apne haathon aur ungliyon ka istemal karke koi bhi cheez banata hai, parmeshvar bhi apni shakti ya aatma ka istemal karke bahot-se kaam karta hai. misal ke liye isi shakti ke zariye:

• vishva-mandal banaya gaya.—bhajan 33:6; yashayah 66:1, 2.

• bible likhvayi gayi.—2 patras 1:20, 21.

• purane zamane ke parmeshvar ke sevkon ne chamatkar kiye aur josh ke saath prachar kiya.—luka 4:18; preshiton 1:8; 1 kurinthiyon 12:4-11.

• parmeshvar ki aagya maannevalon mein achhe gun badhte hain.—galatiyon 5:22, 23.

pavitra shakti ya aatma ek vyakti nahin hai

bible mein parmeshvar ki shakti ko parmeshvar ka ‘haath’, “ungli” ya “saans” ki tarah bataya gaya hai, jisse pata chalta hai ki pavitra shakti ek vyakti nahin hai. (nirgaman 15:8, 10) jis tarah ek kaareegar ka haath uske shareer aur dimag ke bina kaam nahin kar sakta, usi tarah parmeshvar ki pavitra shakti uske nirdesh se hi kaam karti hai. (luka 11:13) bible parmeshvar ki shakti ki tulna paani se karti hai aur uska zikra vishvas aur gyaan jaise gunon ke saath bhi karti hai. in sabhi tulnaon se zahir hota hai ki pavitra shakti na to ek vyakti hai, na hi usmein vyakti jaise gun hain.—yashayah 44:3; preshiton 6:5; 2 kurinthiyon 6:6.

bible mein parmeshvar yahova aur uske bete, yeeshu maseeh ka naam bataya gaya hai, lekin kahin bhi pavitra shakti ke naam ka zikra nahin kiya gaya hai. (yashayah 42:8; luka 1:31) jab yeeshu maseeh ke ek shishya, stifanus ko marne se pehle chamatkar se swarg ka darshan diya gaya, to usne sirf do logon ko dekha, na ki teen logon ko. bible batati hai: “usne pavitra shakti se bharkar swarg ki taraf ektak dekha aur use parmeshvar ki mahima dikhayi di aur usne yeeshu ko parmeshvar ki daayin taraf khade dekha.” (preshiton 7:55) us vakt parmeshvar ki pavitra shakti stifanus par kaam kar rahi thi, jis vajah se woh darshan dekh paaya.

galatfhami: matti 28:19, 20 ke mutabik pavitra aatma ya pavitra shakti triyek ka hissa hai.

sachchai: is aayat mein pita, putra aur pavitra shakti ka ek saath zikra kiya gaya hai. isliye kuch logon ka daava hai ki yah aaytein triyek ki taraf ishara karti hain. lekin, in aayton ko zara gaur se padhiye. inmein kya aisa kuch bataya hai, jisse yah saabit hota hai ki teenon hi shakti, oahde aur buddhi mein ek saman hain aur hamesha se vajood mein hain, aur isliye teenon milkar ek parmeshvar hain? nahin, aisa kuch nahin hai.

galatfhami: bible pavitra shakti ka zikra ek vyakti ke taur par karti hai, isse yah saabit hota hai ki woh ek shakhs hai.

sachchai: kabhi-kabhar aayton mein pavitra shakti ko ek vyakti ka darja diya gaya hai. misal ke liye, yeeshu ne pavitra shakti ka zikra ek “madadgar” (yoonani shabd paarakleet) ke taur par kiya hai, jo alag-alag kaam karta hai; jaise saboot deta hai, maarg batata hai, kehta hai, sunta hai aur mahima karta hai. (yuhanna 16:7-15) lekin isse yah saabit nahin hota hai ki pavitra shakti ek vyakti hai. bible buddhi, maut aur paap ko bhi vyakti ki tarah batati hai. (neetivachan 1:20; romiyon 5:17, 21) misal ke liye, buddhi ke liye kaha gaya hai ki uske ‘kaam’ aur ‘bachche’ hain. paap ke liye kaha gaya hai ki woh bahkata, maar daalta aur laalach paida karta hai.—matti 11:19; luka 7:35; romiyon 7:8, 11.

galatfhami: pavitra shakti ke naam se baptisma lena, in shabdon se yah saabit hota hai ki woh ek vyakti hai.

sachchai: bible mein kabhi-kabhi “naam” taakat ya adhikar ke liye istemal kiya gaya hai. (vyavasthavivran 18:5, 19-22; ester 8:10) isi tarah se log hindi bhasha mein bhi kehte hain, “dharm ke naam par . . . ”, lekin iska yah matlab nahin hai ki dharm ek vyakti hai. usi tarah, jab ek vyakti “pavitra shakti ke naam se baptisma” leta hai, to iska matlab hai ki woh parmeshvar ki ichha poori karne ke liye pavitra shakti ki taakat aur bhoomika ko sweekar karta hai.—matti 28:19.

galatfhami: yeeshu ke preshiton ka aur shurooati chelon ka bhi maanna tha ki pavitra shakti ek vyakti hai.

sachchai: yah baat na to bible mein likhi hai, na to itihas ki kisi kitab mein. encyclopedia britannica mein likha hai: “i.s. 381 mein constantinople ki parishad mein yah baat saamne aayi . . ki pavitra shakti ek alag ishvareeya shakhs hai.” yah parishad yeeshu ke baarah chelon mein se aakhiri chele ki maut ke 250 saalon ke baad rakhi gayi thi.