Avyakt murli for Wednesday 13 December 1989

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13-12-89 om shanti avyakt baapdaadaamdhuban

divya brahman janma ke bhaagya ki rekhaaen

avyakt baapdaada apne bachchon prati bole

aaj vishwa rachayita baapdaada apne vishwa ki sarva manushya-aatmaon roopi bachchon ko dekh rahe hain। sarva aatmaon mein arthaat sarva bachchon mein do prakaar ke bachche hain। ek hain baap ko pahchaanne vaale aur doosre hain pukaarne vaale va parakhne ke prayatna karne vaale। lekin hain sabhi bachche। to aaj donon prakaar ke bachchon ko dekh rahe the। sarva bachchon mein se pahchaanne vaale va praapta karne vaale bachche bahut thode hain aur pahchaan karne ke prayatna vaale anek hain। pahchaanne vaale bachchon ke mastak par shreshtha bhaagya ki lakeer chamak rahi hai। sabse shreshtha bhaagya ki lakeer hai - baap dvaara divya brahman janma ki। divya janma ki rekha ati shreshtha chamak rahi hai। pukaarne vaale bachche anjaane bhi maante yahi hain ki bhagwan ne humein racha hai lekin anjaan hone kaaran divya janma ki anubhooti nahin kar sakte। aap bhi kehte ho - humein baapdaada ne divya janma diya, woh bhi kehte - bhagwan ne racha, bhagwan hi rachta hai,bhagwan hi paalanhaar hai। lekin donon ke kahne mein kitna antar hai!

aap anubhav se,nashe se, knowledge se kehte ho ki hamko baapdaada,maat-pita ne racha arthaat brahman janma diya। rachta ko, janma ko, janmapatri ko, divya janma ki vidhi aur siddhi - sabko jaante ho। har ek ko apna divya janma ka birth-de yaad hai na? is divya janma ki visheshta kaun-si hai? saadhaaran janmadhaari aatmaaen apna birth-de alag manaateen,phraidsa-de alag manaateen,padhaai ka din alag manaateen aur aap kya kahenge? aapka birth-de bhi vahi hai to marriage-de, padhaai ka din bhi vahi hai। mother-de kaho, father-de kaho, engagement- de kaho - sab ek hi hai। aisa divya janma kab suna? saare kalpa mein aisa din aap aatmaon ka phir kabhi bhi nahin aata। satayug mein bhi birth-de aur marriage-de ek hi nahin hoga। lekin is sangamayug ke is mahaan janma ki yeh visheshta bhi hai aur vichitrata bhi hai। vaise to jis din brahman bane vahi janmadin,vahi marriage-din hai। kyonki sabhi yahi vaayda karte ho - ‘ek baap doosra na koi'। yeh dridh sankalp pahle hi karte ho na। tumheen se khaaoon, tumheen se baithoon, tumheen se sarva sambandh nibhaaoon - yeh sabne vaayda kiya na। paandavon ne,maataaon ne,kumaariyon ne sabhi ne vaayda kiya hai। to aur kahaan svapna mein bhi man nahin ja sakta। aise pakke ho na va koi saathi chaahiye? seva ke liye koi vishesh saathi chaahiye?

to saathi-divas kiska manaayenge?sevaadhaari saathi ka va baap saathi hai uska divas manaayenge?chaahe service karne vaale hain, chaahe service lene vaale hain lekin seva ke samay seva ki,phir itne nyaare aur pyaare bano jo jara bhi vishesh jhukaav nahin ho। jo seva mein madad karega woh vishesh hoga na! chaahe bhaai ho va behen ho,jo vishesh seva karta woh vishesh adhikaar bhi rakhega! to seva ke saakshi bano lekin saakshi ho ke saathi bano। saaksheepan bhool jaata hai to sirf saathi banne mein baap bhool jaata hai। saakshi ban part bajaane ki practice karo।

har bachche ke mastak par vishesh4 bhaagya ki lakeeren chamakti hain। (1) divya janma ki rekha, (2) parmaatma-paalna ki rekha, (3) parmaatma padhaai ki rekha aur (4) nihsvaartha seva ki rekha।sabhi ke mastak mein chaaron hi bhaagya ki rekhaaen chamak rahi hain। lekin chamak mein aur sada ekras vriddhi ko praapta karne mein pharka hone kaaran chamak mein antar dikhaai deta hai। aadi se ab tak chaaron hi rekhaaen sada yathaartha roop se chalti rahen,woh bahut thodon ki hain। beech-beech mein koi-na-koi baat mein bhaagya ki lakeer ya to khandit hoti hai va chamak kam hoti hai, spashta nahin hoti। jaise hasta-rekhaaen bhi dekhte hain na - koi ki khandit hoti,koi ki ekras hoti hain, koi ki spashta hoti hain, koi ki spashta nahin hoti। baapdaada bhi bachchon ke bhaagya ki rekha ko dekhte rehte hain। divya janma to sabhi ne liya lekin divya janma ki rekha khandit hoti va spashta nahin hoti। kyonki apne janma ke dharma mein akhanda nahin chalta to unke bhaagya ki lakeer khandit hoti। dharma kya hai, karma kya hai - usko to jaante ho na। aise hi parmaatma-paalna mein to sabhi brahman chal rahe ho। chaahe samaarpit ho,chaahe pravritti mein ho lekin baap ke direction se chal rahe ho। pravritti vaale kya kahenge? apna kamaaya hua khaate ho va baap ka khaate ho? baap ka khaate hain na। kyonki apna sab-kuchh baap ko de diya to baap ka hi hua na! chaahe kamaate bhi ho lekin kamaaya hua dhan baap ke havaale karte ho ya apne kaam mein lagaate ho?trustee ho na? trustee ka apna kuchh nahin rehta। grihasthi mein apna-pan hota hai, trustee arthaat sab baap ka hai। apne haath se khaana banaate ho to bhi samajhte ho na - brahma bhojan kha rahe hain। pahle bhog kisko lagaate ho? baap ko arpan karte ho na? arpan karna arthaat baap ka khaana। brahma bhojan khaate ho। chaahe bachchon ke arth bhi lagaate ho woh bhi direction anusaar lagaate ho। jaise samaarpit bahnen va bhaai bhinna-bhinna kaarya mein tan-man bhi lagaate to dhan bhi lagaate hain। aise pravritti mein rahne vaale bhi chaahe tan lagaate chaahe dhan lagaate - baap ki shreemat pramaan hi amaanat samajh kaarya mein lagaate ho - aise karte ho na? amaanat mein khyaanat athva manmat to nahin milaate ho na। to parmaatma-paalna sab brahman aatmaon ko mil rahi hai। paalna ki jaati hai shaktishaali banaane ke liye। maata ki paalna ka pratyaksha roop kya hota?bachcha shaktishaali banta hai। to brahma-maa ki paalna dvaara sabhi master sarvashaktivaan bane ho। lekin koi bachche sada shaktiyon ko kaarya mein lagaate aur koi bachche praapta shaktiyon ko arthaat paalna ko kaarya mein nahin lagaate arthaat paalna ko practical mein nahin laate। isliye shreshtha paalna milte hue bhi kamzor rah jaate hain aur bhaagya ki lakeer khandit ho jaati hai।

aise hi padhaai ki lakeer - padhaai ka em object hi hai shreshtha pad ko praapta karna। shikshak baap padhaai sabko ek hi padhaata,ek hi samay par padhaata। lekin jo shreshtha brahman-jeevan ka va padhaai ka pad athva nasha hai woh sabko ek jaisa nahin rehta। pharishta so devta stetas ko sada smriti mein nahin rakhte,isliye bhaagya ki lakeer mein antar pad jaata hai।

aise hi seva ki lakeer - seva ki visheshta hai jo brahma baap ne saakaar roop mein antim vardaan roop mein smriti dilaai - ‘niraakaari,nirvikaari aur niraahankaari'। niraakaari sthiti mein sthit hone ke bina kisi bhi aatma ko seva ka phal nahin de sakte। kyonki aatma ka teer aatma ko lagta hai। svayan sada is sthiti mein sthit nahin hain to jinki seva karte woh bhi sada smritisvaroop nahin ban sakte। aise hi nirvikaari - koi bhi vikaar ka ansh anya aatma ke shoodra vansh ko parivartan kar brahman vanshi nahin bana sakta। us aatma ko bhi mehnat karni padti hai। isliye muhabbat ka phal sada anubhav nahin kar sakte। niraahankaari seva ka arth hi hai phalasvaroop ban jhukna। bina nirmaan ke nirmaan arthaat seva mein saphalta nahin mil sakti। to niraakaari,nirvikaari,niraahankaari - in teenon vardaanon ko sada seva mein practical mein laana। isko kehte hain - akhanda bhaagya ki rekha। ab chaaron hi bhaagya ki rekhaaon ko check karo ki akhanda hain ya khandit hain, spashta hain ya aspashta hain?koto mein to ban gaye hain lekin banna hai koi mein bhi koi। jo koi mein koi hoga vahi ab sarva ka maanneey aur bhavishya mein poojneey banta hai। jo akhanda bhaagya ke lakeervaan hain uski nishaani hai- woh ab bhi sarva brahman-parivaar ka pyaara hoga। maanneey hone ke kaaran sarva ki duaayen, shreshtha aatmaon ke bhaagya ki lakeer ko chamkaati rehti। to apne aapse poochho - main kaun? to suna, aaj kya dekha!

duniya vaale kehte hain paalanhaar hai,janmadaata hai। lekin janmadaata ka parichay hi nahin hai। aur aap nashe se kah sakte ho ki janmadaata paramatma kaise hain, paalanhaar paramatma kaise hain! brahma-maa ki paalna bhi mil rahi hai aur baap ki shreshtha mat par yogya aatmaaen ban gaye। baap bachche ko yogya banaata hai aur maa shaktishaali banaati hai। donon anubhav hain na! achha!

geeta paathshaala vaale jyaada aaye hain। geeta paathshaala vaale kaun hue?geeta ka gyaan sunne vaale ‘‘he arjun''hain। ‘‘arjun''samajhkar geeta-gyaan sunte ho ya ‘‘arjun'' doosra hai। ‘‘main arjun hoon'' -yeh samajhte ho?sadaiv yeh anubhav karke suno - main arjun hoon, mujhe vishesh bhagwan geeta ka gyaan suna raha hai। geeta paathshaala vaale to sabse number one nikal jaayenge। is vidhi se suno to aage chale jaayenge। teachers ko busy rahne ke liye geeta paathshaalaaen achhi hain। geeta paathshaala chakravarti bhi banaati, busy bhi rakhti। vriddhi bhi achhi hoti hai। mehnat kam lete hain, madadgaar jyaada bante hain। balihaari to geeta paathshaala vaalon ki hai na। isliye gaanv vaale baap ko pyaare lagte hain। bade sthaanon par maaya bhi bade roop ki aati hai। gaanv vaalon ko maaya bhi gaanv vaali aati hai। isliye bahut achhe ho gaanv vaale, jyaada sankhya kahaan ki hai? lekin abhi to sabhi madhuban nivaasi ho।

sabhi teachers ki permanent address kaunsi hai? madhuban hai na। woh dukaan hain, yeh ghar hai। jyaada kya yaad rehta hai - ghar ya dukaan? koi-koi ko dukaan jyaada yaad rehti hai। soyenge to bhi dukaan yaad aayegi। aap log jahaan chaaho buddhi ko sthit kar sakte ho। sevaakendra par rehte bhi madhuban nivaasi ban sakte aur madhuban mein rehte bhi sevaadhaari ban sakte ho, yeh abhyaas hai na। second mein socha aur sthit hua, yeh hai teachers ki sthiti ki visheshta। buddhi bhi samaarpit hai na ya sirf seva ke liye samaarpit ho? samaarpit buddhi arthaat jahaan chaahen, jab chaahen vahaan sthit ho jaaen। yeh visheshta ki nishaani hai। buddhi sahit samaarpit - aise ho na ya buddhi se aadhi samaarpit hain aur shareer se saari hain?

koi-koi teachers bhi chaahti hain - yog mein baithte hain to aatma-abhimaani hone badle seva yaad aati hai। lekin aisa nahin hona chaahiye। kyonki last samay agar ashareeri banne ki bajaae seva ka bhi sankalp chala to second ke paper mein fail ho jaayenge। us samay sivaay baap ke, niraakaari,nirvikaari,nirhankaari - aur kuchh yaad nahin। brahma baap ne antim stage yahi banaai na - bilkul niraakaari। seva mein phir bhi saakaar mein aa jaayenge। isliye yeh abhyaas karo - jis samay jo chaahe woh sthiti ho,nahin to dhokha mil jaayega। aise nahin socho - seva ka hi to sankalp aaya,kharaab sankalp vikalpa to nahin aaya। lekin kantroling power to nahin hui na। kantroling power nahin to ruling power aa nahin sakti, phir ruler ban nahin sakenge। to abhyaas karo। abhi se bahut kaal ka abhyaas chaahiye। isko halka nahin chhodo। to suna,teachers ko kya abhyaas karna hai? tab kahenge - teachers baap ko follow karne vaali hain। sada brahma baap ko saamne rakho aur teen vardaan yaad rakho aur follow karo। yeh to sahaj hai na। yeh antim vardaan bahut shaktishaali hai। in teen vardaanon ko agar sada smriti mein rakhte practical mein aao to baap ke diltakhta aur raajya-takhta ke adhikaari zaroor banenge। achha!

sarva baap samaan sada knowledgeful,powerful bachchon ko, sada bhaagyavidhaata dvaara shreshtha bhaagya ki spashta rekhaaon vaale bhaagyavaan bachche, sada baap samaan trivardaan praapta hue vishesh aatmaon ko,sada brahman janma ki paalna aur padhaai ko aage badhaane vaale - aise akhanda bhaagyavaan bachchon ko baapdaada ka yaadapyaar aur namaste।

mahaaraashtra group:- sada apne ko sarva praaptiyon se bharpoor anubhav karte ho? kabhi khaali to nahin ho jaate? kyonki baap ne itni praaptiyaan karaai hain, agar sarva praapti apne mein jama karo to kabhi bhi khaali nahin ho sakte। is janma ki to baat hi nahin hai lekin anek janma bhi yahaan ki bharpoorta saath rahegi। to jab itna diya hai jo bhavishya mein bhi chalna hai,to abhi khaali kaise honge?agar buddhi khaali rahi to halchal rahegi। koi bhi cheez agar full bhari nahin hoti to usmein halchal hoti hai। to bharpoor hone ki nishaani hai ki maaya ko aane ki margin nahin hai। maaya hi hilaati hai। to maaya aati hai ya nahin? sankalp mein bhi aati hai,maaya ke raajya mein to aadhaakalpa anubhav kiya aur abhi apne raajya mein ja rahe ho। jab maayaajeet banenge tab phir apna raajya aayega aur maayaajeet banne ka sahaj saadhan - sada praaptiyon se bharpoor raho। koi ek bhi praapti se vanchit nahin raho। sarva praapti ho। aise nahin - yeh to hai, ek baat nahin to koi harja nahin। agar jara bhi kami hogi to maaya chhodegi nahin, usi jagah se hilaayegi। to maaya ko aane ki margin hi na ho। aa gai, phir bhagaao to usmein time jaata hai। to maayaajeet bane ho? yeh nahin socho- 2 varsha ya 3varsha mein ho jaayenge। braahmanon ke liye slogan hai - ‘‘ab nahin to kabhi nahin''। ab samay ki raphtaar ke pramaan koi bhi samay kuchh bhi ho sakta hai। isliye teevra purushaarthi bano। achha!

raajasthaan - sauraashtra group:- svayan ko baap ke diltakhtansheen shreshtha aatmaaen anubhav karte ho?diltakhta sarvashreshtha sthaan hai। jo sada baap ke diltakhtansheen rehte hain vo sada hi safe rehte hain। safety ka sthaan ‘‘diltakhta''hai। aur jo bhi safety ke sthaan banaate hain use koi bhi paar kar sakta hai। lekin baap ke diltakhtansheen rahne vaali aatma ko maaya paar nahin kar sakti। to aise safety ke sthaan par sthit rehte ho? ya kabhi safety ke sthaan se baahar aa jaate ho? jab safety ka sthaan mil gaya to safe rehna chaahiye। aur aisa sthaan to saare kalpa mein nahin milna hai jahaan aaraam se khaaopi yo,mauj karo aur safe raho। aisi guarantee aur koi de nahin sakta। kitni bhi government ki badi athaarti ho lekin aapko guarantee nahin dega ki aap safe rahenge। sirf aapko safety ke liye bandook vaale de denge,blaik kait de denge jisse aur hi jel vaale lagte hain,jaise royal jel mein hain। yahaan dekho to bhi blaik kait,vahaan dekho to bhi blaik kait। to yeh jel hua ya safety hui?lekin baap to maaya ke bandhan se chhuda deta hai, nirbhay ban jaate hain। to aisa sthaan pasand hai ya kabhi-kabhi thoda baahar nikalne ki dil hoti hai? jo sada diltakhtansheen hain woh nishchit hi nishchinta hain। jaise kehte hain - bhaavi taali nahin jaati, atal hoti hai। aise diltakhtansheen aatma nirbhay hai, nishchinta hain - yeh nishchit hai,atal hai। diltakhta par maaya aa nahin sakti। thoda aakarshan karke baahar nikaalne ki koshish zaroor karegi। jaise seeta ke liye dikhaate hain - lakeer se baahar paanv nikaala tab raavan aaya, nahin to aa nahin sakta। to sankalp bhi baahar nikalne ka aaya to maaya aa jaayegi। agar diltakhta par ho to aa nahin sakti। to sirf diltakhta par baith jaao। ismen mushkil hai kya?aise kai hote hain jinki aadat hoti hai uthne-baithne-ghoomne ki, baith nahin sakte। kitna bhi achha sthaan dekar bithaao, to bhi naachte rahenge। lekin aapka vaayda kya hai?jahaan bithaao,jo khilaao,jo pahnaao,jo karaao, woh karenge। yeh vaayda pakka hai na ya thoda apni marja se karenge baaki baap ki?baap ko to koi harja nahin lekin mehnat aapko hi karni padegi। baap ko bachchon ki mehnat nahin achhi lagti। mehnat karke to thak gaye। abhi bhi mehnat karo - yeh achha nahin lagta। isliye diltakhtansheen bano। isi nashe mein raho। aajkal ke kursa ka bhi nasha rehta hai। yeh to takhta hai। to jahaan roohaani nasha hoga vahaan duhkh ki lahar nahin aayegi,khushi hogi। to sada yeh smriti rakho ki ab bhi takhtansheen hain aur anek janma raajyatakhtansheen banenge। raajasthaan ko raajgaddi par baithne ka nasha hai। lekin raajasthaan ne praja kam banaai hai। gujraat ne badi praja banaai hai। agli baar bhi raajasthaan ko kaha tha - abhi kuchh vriddhi karo। chalo kvaantiti nahin to quality laao,to bhi barobar ho jaayega। aisi quality laao jo raajasthaan vaale unka naam sunkar samjhe - haan, yeh kehta to sahi hai। to ya kvaantiti badhaao ya quality badhaao। kya nahin ho sakta hai, braahmanon ke bhaagya mein sab noondha hua hai, sirf repeat karo। iske liye touching chaahiye buddhi clear ho to touch hoga aur saphalta hogi। achha! gujraat vaalon ko bhi baapdaada kehte hain raat gujar gai, beet gai। to raaja banenge na। achha!

panjaab - banaaras group:- sada har karma karte hue apne ko karmayogi aatma anubhav karte ho? koi bhi karma karte hue yaad bhool nahin sakti। karma aur yog - donon combined ho jaaen। jaise koi judi hui cheez ko alag nahin kar sakta, aise karmayogi aatmaaen ho। jaise shareer aur aatma ka combined roop hai to usko jeevan vaala kehte hain aur shareer, aatma se alag ho jaae to usko jeevan samaapta kehte hain। to karmayogi jeevan arthaat karma yog ke bina nahin, yog karma ke bina nahin। sada combined। to yogi jeevan vaale ho va yog lagaane vaale ho? do ghanta yog lagaane vaale yogi to nahin ho?amritvele yog lagaaya to yogi hue aur karma mein aaye to karma hi yaad raha - ise yogi-jeevan nahin kahenge। yaad ke bina karma nahin। jeevan nirantar hota hai, do ghante ka jeevan nahin hai। jo yogi jeevan vaale hain unka yog svatah aur sahaj hai, mehnat nahin karni padti। kyonki yog tootta hi nahin hai to mehnat kya karenge! tootta hai to jodne ki mehnat karenge। aisa combined anubhav karne vaale kabhi maaya ke vash hokar question nahin karenge ki yog kaise lagaayen,nirantar yog kaise ho? yaad karne vaale ko koi bhi phariyaad varne ki aavashyakta hi nahin। baba,mera yeh kaam kar dena, yeh kara dena, yeh sambhaal lena,iska taala khol dena - yeh phariyaad hai। yaad mein svatah sab kaarya saphal ho jaate hain। yaad karne vaale ho ya phariyaad karne vaale ho?baap ke aage kabhi kaunsi file, kabhi kaun-si file rakhne vaale to nahin? fine banne vaale ka koi file nahin hota। karmayogi jeevan sarva praaptiyon ki jeevan hai। koi apraapti rah nahin sakti। kyonki daata ke bachche ho। daata ke bachche sada bharpoor। doosron ko kehte ho na -‘‘yogi jeevan ji ke dekho''। khud anubhvi ho tab to kehte ho। agar jeena hi hai to ‘yogi jeevan'। baapdaada ko yogi jeevan vaale bachche ati priy hain, ati sameep hain। achha!

haidraabaad - bhopaal group:- sada apne ko santushta aatma anubhav karte ho? kyonki gyaani-yogi aatma ki nishaani‘santushtata'hai। jahaan santushtata hai vahaan sarvagun aur sarvashaktiyaan hain। koi bhi gun va shakti ki apraapti hogi to apraapti ki nishaani ‘‘asantushtata''hai aur praaptiyon ki nishaani ‘‘santushtata''hai। santushta aatma drama ke har drishya ko dekh ‘‘vaah-drama-vaah''kahegi aur jo sada santushta nahin woh kabhi to ‘‘vaah-vaah''kahegi,kabhi kahegi - haay,yeh kya ho gaya, hona nahin chaahiye tha lekin ho gaya! to santushtata ek khaan hai। akhanda khaan hai, khatma hone vaali nahin। jitna deta jaayega utna hi badhta jaayega। to aap sabhi santushta aatmaaen ho na। marjeeva bane hi ho santushta rahne ke liye। ‘‘ichchha-maatram-avidya'' - yeh gaayan kiska hai? devtaaon ka ya braahmanon ka? devtaai jeevan mein to ichchha va na ichchha ka savaal hi nahin। yahaan knowledge hai - ichchha kya hai aur niraichchha kya hai। to knowledge hote ‘‘ichchha-maatram-avidya''hona isi ko hi brahman-jeevan kaha jaata hai। kis cheez ki ichchha hai? jab rachayita apna ho gaya to rachna kahaan jaayegi? rachayita ko apna bana liya hai na,achhi tarah se banaaya hai,dheela-dheela to nahin? maataaon ke liye gaayan hai ki bhagwan ko bhi rassi se baandh liya। to achhi tarah se baandha hai?yeh hai sneh ki rassi। to sneh ki rassi majboot hai na, yeh kabhi toot nahin sakti। yeh to nimitta maatra drishtaant hain। jahaan baap hai vahaan sab-kuchh hai, isliye to gaate ho - baap mila sab-kuchh mila। jo bhi mila hai woh itna mila hai jo sarva ichchhaaen ikatthi karo unse bhi padmaguna jyaada hai, uske aage ichchha kya hui? jaise soorya ke aage deepak। sarva praaptiyon ke aage kitni bhi achhi ichchha ho, woh deepak ke samaan hai। isliye sada santushta। question hi nahin uthta hai। ichchha uthne ki to baat chhodo lekin ichchha hoti bhi hai - yeh question bhi nahin uth sakta। itni samaapti ho gai hai, naam-nishaan nahin। kyonki thoda bhi agar ansh raha to ansh se vansh paida hota hai। ansh-maatra bhi nahin ho। iseelie dekho,raavan ko jalaate bhi hain,pahle maarte hain phir jalaate hain। jalaakar ke phir samaapti kar dete hain। ansh-maatra bhi nahin rahe। to koi ansh to nahin hai? mote roop mein to raavan ke sheesh khatma hue lekin sookshm mein to nahin hai na?sunaaya tha kai aise kehte hain - ichchha to nahin hai lekin achha lagta hai। mote roop mein kahenge - ichchha nahin hai aur maheen roop mein achha lagta hai। to achha laga maana buddhi ka jhukaav hoga na। achha lagta hai to achha - achha hote ichchha ho jaayegi। achha lagta hai to sab achha lagta hai। ek cheez achhi kyon lagti hai ya koi ek vyakti achha kyon lage ya koi ek kaam achha kyon lage?sab achha hai। kai aise kehte hain ki is aatma ka yog achha lagta hai,is aatma ka bhaashan achha lagta hai। lekin yeh bhi koi achha lage, koi achha nahin lage - yeh bhi theek nahin। agar achha lagta bhi hai to baap ka hain na। baap achha lage na। agar koi bhi vyakti achha laga to ichchhaaon ki queue lag jaayegi। baap achha lagta to ansh-maatra mein bhi maaya aa nahin sakti। agar kisi mein gun achhe hain to woh bhi baap ki den hain। isliye baap hi achha lage। to sada santushta rahenge। baal-bachchon ko andar nahin bitha dena। agar baal-bachche bhi chhipe hue hain to sada santushta nahin rah sakte। behad seva ki baat alag hai,lekin apne prati yeh hona chaahiye, yeh hona chaahiye - yeh had ki baaten asantushta karti hain। behad ke liye jitna chaahe utna socho, apne prati had ki baaten nahin socho। to sabhi santushtamni ho?santushtamni arthaat sada roohaaniyat se chamakne vaali। achha!