Avyakt murli for Tuesday 22 June 1971

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22-06-71 om shanti avyakt baapdaada madhuban

teevra purushaartheeki nishaaniyaan

shuddh sankalp swaroop sthiti ka anubhav karte ho? jabki anek sankalpon ki samaapti hokar ek shuddh sankalp rah jaata hai, is sthiti ka anubhav kar rahi ho? is sthiti ko hi shaktishaali, sarva karma-bandhanon se nyaari aur pyaari sthiti kaha jaata hai। aisi nyaari aur pyaari sthiti mein sthit hokar phir karma karne ke liye neeche aate hain। jaise koi ka nivaas-sthaan ooncha hota hai, lekin koi kaarya ke liye neeche utarte hain to neeche utarte hue bhi apna niji sthaan nahin bhoolte hain। aise hi apni oonchi sthiti arthaat asli sthaan ko kyon bhool jaate ho? aise hi samajhkar chalo ki abhi-abhi alpakaal ke liye neeche utre hain kaarya karne arth, lekin sadaakaal ki orizinal sthiti vahi hai। phir kitna bhi kaarya karenge lekin karmayogi ke samaan karma karte hue bhi apni nizeesthiti aur sthaan ko bhoolenge nahin। yeh smriti hi samarthi dilaati hai। smriti kam hai to samarthi bhi kam hai। samarthi arthaat shaktiyaan। master sarvashaktimaan ka janmasiddha adhikaar kaunsa hai? sarva shaktiyaan hi master sarvashaktimaan ka janmasiddha adhikaar hai। to yeh smriti ki stage janmasiddha adhikaar ke roop mein sadaiv rahni chaahiye। aise anubhav karte ho ki sadaiv apna janmasiddha adhikaar saath hi hai? apne ko sapoot samajhte ho? jo bhi baithe hain sabhi apne ko sapoot samajhte hain? (koi ne kaha sapoot hain, koi ne kaha ban rahe hain) sapoot ban rahe ho ya saboot ban rahe ho? (donon) agar sapoot nahin to yaad ki yaatra bhi nahin thaharti hogi। ant tak agar sapoot banne ka hi purooshaartha karenge to saboot kab dikhaayenge? do-chaar varsha mein sapoot banoge, uske baad do-chaar varsha mein saboot doge? sapoot ho hi। agar sapoot nahin hote to apne ko surrender samajhte? surrender hue ho va surrender bhi abhi hona hai? to surrender hona sapootapna nahin hai? samjha?

jo shreemat ke aadhaar par direction pramaan chal rahe hain, apne ko trustee samajh kar chal rahe hain, unko to sapoot kahenge na। kahaan-kahaan bahut soch bhi result badal deti hai। jaise paper ke time paper karne ke bajaay question ke soch mein chale jaate hain to paper rah jaata hai। to jyaada soch mein nahin jaana hai। baap samajhte hain - sapoot bachche hain tab to shreemat par chal rahe hain। baaki rahi saboot dikhaane ki baat, woh bhi harek yatha shakti dikha rahe hain aur dikhaate rahenge। jitna baap bachchon mein nishchaybuddhi hai, bachche apne mein nishchaybuddhi kam hain। isliye har kaarya mein vijay ho, yeh result kabhi-kabhi dikhaai deti hai। jaise baap mein nishchay, padhaai mein nishchay hai vaise hi apne mein bhi har samay aur har sankalp nishchaybuddhi bankar karna, uski kami hai। is kami ko bhi kab tak bharenge? do-teen varsha tak? do-teen varsha to svapna mein bhi kabhi soch mein na laana। kya kehna chaahiye? abhi। jo teevrapurushaartheehain unke mukh se ‘kabhi’ shabd nahin niklega। woh sadaiv ‘abhi’, sirf kahenge bhi nahin, lekin abhi- abhi karke dikhaayenge। yeh hai teevra purooshaartha। oopar ja rahe ho to nazdeek hona chaahiye na। agar do-teen varsha ki margin rakhi hai to teevrapurushaartheeki line mein ginti hogi? teevra purushaarthi ka arth hi hai ki jo bhar baatkamzoreeva kami ki dikhaai de, usko abhi-abhi khatma kar de। jab smriti rehti hai to smriti ke saath samarthi rahne ke kaaran koi bhi kami ko poorn karna aise lagta hai jaise koi saadhaaran kaarya, bigar soche aatometeekli ho jaata hai। yeh natural ho jaata hai। aisa purooshaartha karne ke liye din-pratidin jo shiksha milti hai usko swaroop banaate jaao। shikshaaon ko shiksha ki reeti se buddhi mein nahin rakho lekin har shiksha ko swaroop banaao। to kya ban jaayenge? jo asli stage ka gaayan hai - gyaan-swaroop, prem-swaroop, aananda-swaroop sthiti ban jaayegi। point ki reeti se buddhi mein nahin rakho lekin point ko practical swaroop banaao। phir sadaiv point swaroop mein sthit ho sakenge। abhi majority point ko point reeti dhaaran karte hain, varnan karte hain। lekin jo point ko swaroop mein laayenge to varnan karne ke bajaay saakshaatkaarmoorta ban jaayenge। to yahi purooshaartha karte chalo। varnan karna to bahut sahaj hai। manan karna bhi sahaj hai। jo manan karte ho, jo varnan karte ho woh swaroop ban anya aatmaon ko bhi svaroopon ka anubhav karaao। aise ko kehte hain sapoot aur saboot dikhaane vaale। sapoot bachche ko vaphaadaar aur farmaanbardaar kaha jaata hai। sabhi apne ko farma- nabardaan samajhte hain? jab vijay ka vardaan hai, to vijay kisse hoti hai? jab pharmaan par chalte hain। to pharmaanbardaar nahin ho? sthool mein pharmaan paalan karne ki shakti bhi sookshm ke aadhaar par hoti hai। nirantar pharmaan paalan hota hai? to mukhya pharmaan kaunsa hai? nirantar yaad mein raho aur man, vaani, karma mein purity ho। auron ko bhi sunaate ho ki pavitra bano, yogi bano। to jo auron ko sunaate ho vahi mukhya pharmaan hua na। sankalp mein bhi apvitrata va ashuddhata na ho - isko kehte hain sampoorn pavitra। aise pharmaanbardaan bane ho na। saari shakti-sena pavitra aur yogi hai ki abhi banna hai? nirantar yogi bhi hain। nirantar arthaat sankalp mein bhi ashuddhata nahin hai। sankalp mein bhi agar puraane ashuddha sanskaaron ka touch hota hai to bhi sampoorn purity to nahin kahenge na। jaise sthool bhojan bhale koi sveekaar nahin karte hain, lekin haath bhi lagaate hain to bhi apne ko sachche vaishnav nahin samajhte hain। agar buddhi dvaara bhi ashuddha sankalp va puraane sanskaar sankalp roop mein touch hote hain to bhi sampoorn vaishnav kahenge? kaha jaata hai - agar koi dekhta bhi hai akarttavya kaarya, to dekhne ka asar ho jaata hai, uska bhi hisaab ban jaata hai। is hisaab se socho to puraane sanskaar va ashuddha sankalp buddhi mein bhi touch hote hain, to bhi sampoorn vaishnav va sampoorn purity nahin kahenge। purooshaartha ka lakshya kahaan tak rakha hai? ab socho - jabki itni stage tak jaana hai to yeh chhoti-chhoti baaten ab is samay tak shobhti hain? abhi tak bachpan ke khel khelte rehte ho va kabhi dil hoti hai bachpan ke khel khelne ki? vahaan hi rachna ki, vahaan hi paalna ki aur vahaan hi vinaash kiya - yeh kaunsa khel kaha jaata hai? woh to bhakti-maarga ke andhashraddha ka khel hua। maaya aayegi zaroor lekin ab ki stage anusaar, samay anusaar vidaai lene arth aani chaahiye, na ki aise roop mein aaye। namaskaar karne aaye। abhi chalne ki taiyaari nahin karni hai? kuchh samay namaskaar dekhenge va chal padenge?

shaktiyon ko sabhi anubhav karna hai। baapdaada iska bhi tyaag kar yeh bhaagya paandavon aur shaktiyon ko vardaan mein dete hain। isliye shaktiyon ki pooja bahut hoti hai। abhi se hi shaktiyon ko bhakton ne pukaarna shuru kar diya hai।aavaazsunna aata hai? jitna aage chalte jaayenge utna aise anubhav karenge jaise koi moorti ke aage bhakta log dhoop jalaate hain va gungaan karte hain, woh practical khushbu anubhav karenge aur unki pukaar aise anubhav karenge jaise ki sammukh pukaar। jaise doorbeen dvaara door ka drishya kitna sameep aa jaata hai। vaise hi divya sthiti doorbeen ka kaarya karegi। yahi shaktiyon ki smriti ki siddhi hogi aur is antim siddhi ko praapta hone ke kaaran shaktiyon ke bhakta shaktiyon dvaara riddhi-siddhi ki ichchha rakhte hain। jab siddhi dekhenge tab to sanskaar bharenge na। to aisa apna smriti ki siddhi ka swaroop saamne aata hai? jaise san shows father hai, vaise hi return mein father ka show karte hain? baapdaada pratyaksha roop mein yeh part nahin dekhte, lekin shaktiyon aur paandavon ka yeh part hai। to itna vaphaadaar aur pharmaanbardaar banna hai jo ek second bhi, ek sankalp bhi pharmaan ke sivaay na chale। isko kehte hain pharmaanab- radaar। aur vaphaadaar kisko kehte hain? sampoorn vafaadaar ve kahlaayenge jisko sankalp mein bhi va svapna mein bhi sivaay baap ke aur baap ke karttavya va baap ki mahima, baap ke gyaan ke aur kuchh bhi dikhaai na de। aise ko sampoorn vaphaadaar kehte hain। ek baap doosra na koi - doosri koi baat svapna mein, smriti mein dikhaai na de। usko kehte hain sampoorn vaphaadaar। aise pharmaanbardaar ki practical chalan mein parakh kya hogi? sachchaai aur saphaai। sankalp tak sachchaai aur saphaai chaahiye, na sirf vaani tak। apne aap ko dekhna hai ki kahaan tak vaphaadaar aur pharmaanbardaar bane hain? agar ek sang sada buddhi ki lagan hai to anek sang ka rang lag nahin sakta। buddhi ki lagan kam hone ka kaaran anek prakaar ke sang ke aakarshan apne taraph kheench lete hain। to aur sang tod, ek sang jod - yeh pahla-pahla vaayda hai। us vaayde ko nibhaana, inko hi sampoorn vaphaadaar kaha jaata hai। samjha? achha।