Mamma's Murli - 010

> > mama murli madhuban

grahastha aashram jeevan

record:-

jaag sajniya jaag, navayug aaya aaya sajniya, jaag sajniya jaag…

om shanti, kaun kehta hai jaag sajniya jaag ? buddhi mein hai na ki jagaane vaala ek hi behad ka baap hai । usko saajan bhi kah sakte hain kyonki ham sab sajniya ya bhaktiyaan kaho ya aatmaaen kaho, unko yaad karte hain, to isi hisaab se ham sab yaad karne vaale sajniya aur unko yaad karte hain to vo ho gae saajan । to abhi woh baap unko baap bhi kahen, to abhi baap kehta hai ki abhi jaago । uska matlab hai kahaan soe hue hain? soe hue ko hi to jagaaya jaata hai na । to abhi soe huon ko aakar ke baap jaga raha hai । kaise soe hue hain, woh baith karke samjhaate hain । aise nahin hain ki jaage baithe ho । nahin! jagaana aur soe kismen hain woh cheej baithkar ke samjhaate hain ki jo tumhaara janma janmaantar ka sada kaal ka sukh tha aur jo praapti thi woh kho baithe hain aur kho kar ke apne duhkh ke janmon mein abhi chal rahe ho to jaise us sukh se to so gae ho na । pata hi nahin hai ki hamaara koi sada kaal ka bhi sukh tha, jis sukh mein ham sada sukhi the । to usko bhool gae ho arthaat usse so gae ho । jaante hi nahi ho, na apne sukh ko jaante ho, na sukhdaata baap ko jaante ho ki ham ko baap ke dvaara kya varsa mila tha aur usmein ham kitne sukhi the in baaton ko nahin jaante ho to uska matlab usko bhool gae ho ya unse so gae ho । abhi phir baap aa karke us nai duniya ki jaagriti de raha hai । kaha na navayug aaya hai, to abhi yeh naya yug kaho । abhi yeh puraana yug, kalayug ko puraana yug kahenge na, satayug ko naya yug kahenge । to abhi naya yug aa raha hai arthaat nai duniya aa rahi hai । abhi yeh puraani duniya khatma hoti hai aur nai duniya aa rahi hai । to baap kehte hain abhi phir se jaago, vo hi nai duniya athva sukh ki duniya abhi phir se aa rahi hai, lekin uske liye abhi tum ko kya karna hai, woh uthkar karo । to abhi jaga raha hai vo hi karne ke liye ki nae yug ke liye athva nai duniya ke liye kya karna hai, woh karna to abhi hai na to usi ka sepling athva karma shreshtha ki praalabdha, abhi lagaani hai । to abhi lagaaenge tabhi phir praalabdha ko paaenge, iseelie baap kehte hain jaagna to abhi hai na, aise nahin hai peechhe jaagenge nahin! abhi jaagna hai । abhi karma ko shreshtha banaana hai । jis shreshtha karma ke aadhaar se phir apni shreshtha praalabdha ko paana hai । to abhi kehte hain apne karmon ko achha banaane ka purushaartha rakho । yahi last janma hai । tumhaare puraane janmon ka yeh last janma hai । ismen hi tum abhi apne karmon ko shreshtha karke uska jo sapling athva phaaundeshan lagaaenge uske aadhaar se phir tum nae yug athva athva nai satayugi ki duniya ke sukh ko paaenge । vo saipling lagaana to abhi hai na । kaam abhi karna hai, peechhe kaam nahin karna hai peechhe to khaana hai, praalabdha praapta karne ki hai । jo karenge so paaenge lekin karna to abhi hai na । to abhi kya karna hai uski baith karke yeh knowledge athva shiksha de rahe hain । to abhi woh shiksha jo roj aakar achhi tarah se samajhte ho ki abhi uske liye kya karne ka hai । hamaara yeh janma janmaantar jo ulta hua woh kis baat se bigda aur kis kaaran se ham duhkhi hue, woh abhi buddhi mein hai, kaaran ka pata hai duhkh ka kaaran kahaan se hua । duhkh ka kaaran koi paramatma ne nahin diya । ham apne bhool ke kaaran duhkhi hue hain । woh bhool kaun si hui hai, woh bhool aa karke correct karaane ke liye abhi baap uski roshni de raha hai । to woh roshni deta hai baaki aise nahin hai ki koi chamatkaar dikhaae ya koi light ya kuchh, nahin! yahi jyot jagaana arthaat is baat ki aa karke roshni dete hain ki tumhaare mein kaun se kaaran se duhkh aaya hai । woh kaun si bhool hui hai woh bhool ko aakar karke correct karaate hain । woh paramatma ne aakar ke bhool ko correct karaaya arthaat us baat ki roshni di hai । knowledge ko bhi roshni kaha jaata hai na jaise doktari knowledge se doctor ban jaate hain to dekho yeh doktari knowledge doktari ki roshni ho gai na, jisse pata chalta hai isko kya hua hai usko kaise theek karna hai, phir usko kaisa banaana hota hai । to in sab baaton ki roshni baap de rahe hain, yaani knowledge, knowledge ko roshni bhi kaha jaata hai, baaki raushni ka arth yeh nahin ki roshni dekhenge । kai samajhte hai, saakshaatkaar hota hai ya phir roshni ya light ka thoda kuchh dekhte hain to samajhte hain ki yeh hamne roshni pa li, parantu yeh roshni paane ka matlab yeh nahin hai ki hamne vo kuchh dekha to bas hamne vo pa liya, nahin! yeh to hai knowledge, knowledge ko roshni kaha jaata hai । to us baat ka knowledge milta hai athva roshni milti hai ki yeh baat kaise hai kaise banti hai kaise chalti hai arthaat is baat ki hamko raushni hai । par roshni ka matlab yeh to nahin na ki kuchh cheej dekhi to bas hamne vo roshni pa li, nahin! knowledge honi chaahiye । to isi tarah se baap bhi aakar karke hamko, hamaare bigadne ka aur phir bigdi hui baat ko sudhaar kaise karna hai in sab baaton ki roshni deta hain । to roshni knowledge se denga na baaki roshni kuchh dikhaaega thodi । nahin, knowledge se dega । to usne bhi aakar ke knowledge di hai, shiksha di hai, samjhaaya hai kyonki hamaari koi bhool hui hai to us bhool ke oopar samjhaaya jaata hai, bhool ke oopar kuchh dikhaaya to nahin jaaega na ya roshni dikhaaega ya kuchh saakshaatkaar karaaega tabhi koi samjhega ki haan bhai ye kuchh hai, nahin! uske liye knowledge chaahiye, shiksha chaahiye। to hamaari bhool hui hai aur hamaare karma bhi bhool se bhrashta hue hain yaani bhool ke kaaran, to ye sab aise hi nahin hai, ham bhrashta bane hain koi bhool ke kaaran, abhi shreshtha bhi banenge us bhool ko correct karne se, baaki aise nahin hai kuchh dekhne se । to isliye kai jo yeh ichchha rakhte hain ki saakshaatkaar ho ya ham kuchh dekhen to dekhne se to koi bhool thodi correct ho jaaegi । bhool correct hogi samajh se correct, uske liye samajh chaahiye । aur bhoola jaata hai koi bhi baat mein manushya to besamjhi se bhoola jaata hai । koi baat ki besamjhi se bhool ho jaati hai, phir usi bhool ko correct karne ke liye usi baat ki phir samajh laani hoti hai । baaki aise to nahin hai na, kuchh dekhne se koi bhool correct hogi । to yeh bhi cheejen samajhne ki hai ki hamaari bhi koi bhool rahi hai, jisse ham apne karmon mein bhrashta hue hain aur bhrashta karmon ke kaaran hi duhkhi hue hain to hamaare duhkh ka kaaran bhool hai, abhi usi bhool ko correct karne ke liye phir baap ko bhi gyaan dena padega na yaani samajh । to samjhaane ke liye to usko zaroor koi college ya school ki tarah se baith ke samjhaana hoga । jaise koi bhi baat samjhaani hoti hai to jaise doctor banaana hota hai to doktari college hai, usmein baith kar ke nar athva naariyon ko woh shiksha di jaati hai jisse vo degree lete hain arthaat vo doctor ya engineer ya barrister us knowledge se bante hain । to isi tarah se paramatma ko bhi aakar ke is cheej ka knowledge dena pade na । to knowledge bhi isi tareeke se denge na, uske liye aur kya tareeka ho sakta hai । manushya ko samjhaana aur usi stage par laana uske liye to isi tareeke se samjhaana hoga na । iseelie dekho isko koi common satsang nahin kaha jaata hai jaise aur satsang mein bas aaya, khaali suna, chalo ham darshan kiya ya do vachan suna, bas sun kar chale gae, yeh woh cheej nahin hai । yeh to school athva college ki tarah se cheej hai jaise doktari college mein koi jaaega to doctor banke niklega na । woh degree pa ke niklega, isi tarah se yeh bhi woh cheej hai jahaan ham aa kar ke woh pa karke hi rahenge, baaki aise nahin ki aae khaali sun ke chale gae । nahin! yeh practical life banaane ki college samjho । yeh practical jeevan mein hamaare jeevan ka aadarsha kya hai, usi cheej ko paake kaise rehna hai, uski practical mein practice karaai jaati hai । to yahaan practical practice milti hai ki ghar grihastha mein rahkar ke apne pravritti ka jo aadarsha hai woh kaise banaaen, kyonki hamaare pravritti ka aadarsha bahut ooncha hai aur anaadi pravritti hai । anaadi koi sanyaas to nahin hai na । woh jo sanyaas maarga hai to unko to aise nahin kahenge na ki woh sanyaas maarga koi yathaartha maarga hai, nahin! hamaara nar aur naari donon anaadi hain aur us anaadi donon ko pavitra pravritti mein kaise chalna hai, unheen ko hi ooncha aadarsha kahenge iseelie geeta mein bhi karma yog ko shreshtha rakha gaya karma sanyaas se । vaastav mein karma sanyaas akshar bhi jo hai woh ronga hai kyonki karmon ka sanyaas hota hi nahin hai । sanyaas bhi jo sanyaasi karte hain na, woh ghar grihasta ka sanyaas karte hain lekin karma ka sanyaas nahin karte hain । phir bhi jaakar karke ved padhna, shaastra padhna, granth padhna, padhaana yeh bhi karma ho gaya na to karma ka sannyaas nahin hua, haan baaki aise kah sakte hain ki ghar baar ka sanyaas । to ghar baar ka sannyaas maana karma ka sanyaas to nahin hua na । phir bhi yeh karma chhod ke thoda doosra karma jaakar karte hain । karma bina to koi rah nahin sakta hai isliye karma sanyaas akshar bhi kah nahin sakte kyonki karmon ka sanyaas ho hi nahin sakta hai । jo bhi kuchh karna hai woh karma hi hai na, chalo ved, shaastra padhna ya hathayog ya praanaayaam jo bhi ja kar ke karte hain, yeh bhi to karma hi hai na । to karma ke bina to manushya rah nahin sakta hai iseelie karma ka sanyaas hota hi nahin hai । haan baaki usko kahenge jo ghar baar chhodkar chale gae ya gharbaar ka sanyaas, parantu vaastav mein hamko pavitra banne ke liye koi ghar baar ke sanyaas ki darkaar nahin hai । woh to hamaare saamne apne jo poojneey devtaaen hain unka bhi aadarsha hai, woh bhi ghar baar vaale the na lekin unhon ko ham kyon kehte hain pavitra, to iska matlab ghar baar mein bhi pavitra the aur iseelie hamaari pravritti ka naam bhi hai dekho hai hi ”grihastha aashram”, kehte hain na grahastha ko kaha jaata hai- grihastha aashram aur grihastha dharma khaas hamaare bhaaratvaasi । dekho apne grihastha aur pravritti ke oopar kaise achhe naam pade hue hain ki grihastha ko grihastha aashram aur grihastha dharma । to dharma aur aashram ka naam diya jaata hai । dharma kisko kaha jaata hai jahaan pavitrata ki baat hoti hai । aashram kisko kaha jaata hai - aashram mein koi kharaabi ya vikaaron ka ya aisa kuchh bhi । aashram maana jahaan shanti ya sukh ki ya pavitrata ki baaten hoti hain । aap kahenge ki ham koi phalaane aashram mein jaate hain to aashram naam sunega to sunne se hi samjhega ki aashram mein zaroor koi shanti ki ya koi achhi baaten chalti hongi । aashram mein koi kharaab baaten ya kuchh doosri baaton ka to nahin hota hai na । to hamaara grihastha hi aashram tha । hamaara grihastha hi dharma tha aur naase main bhi kehte hain na dharmapti, dharmapatni naase mein bhi aata hai na dharmapti aur dharmapatni । dharmapti aur dharmapatni, to dharma ka naam aata hai na । abhi kahaan hai dharma ka sambandh, pati patni ka naata abhi dharma ka kahaan hai? agar dharma ke badle adharma ka shabd kaha jaae to kah sakte hain kyonki abhi vikaaron ka sambandh hai iseelie hamaari pravritti ka jo itna naam achha tha aur pravritti ka jo aadarsha tha woh to abhi nahin raha hai na, iseelie baap kehte hain ki tumhaara jo bhi practical life ka practical jo tumhaara aadarsha tha aur jis ko hi kaha jaata tha ki prektikal nature । kai manushya samajhte hain ki nahin yeh to vikaaron mein chalna aur pati patni ka sanyog athva pati patni ka sambandh yeh hai hi vikaaron se chalne ka to phir baap kehte hain nahin, pati patni ko gaaya hi jaata hai dharmapti aur dharmapatni । pati patni ka sambandh bada ooncha hai aur pavitra naate ka hai, lekin woh aaj pavitrata ka bal nahin hai iseelie woh vikaaron mein ja kar ke apna jo pravritti ki jo rachna hai woh rakhte hain ya unmein jo kuchh chalta hai usse vo duhkh ashaanti paate rehte hain , nahin to pravritti ka arth, aadarsha bahut ooncha hai । nar naari bahut oonchi cheej hai aur unka sambandh bhi, yeh relation bhi bahut oonchi cheej hai, parantu us relation ko kaise nibhaaya jaae, kis tarah se usmein chala jaae woh tum logon ko aata nahin hai na, iseelie baap kehte hain ki yeh sabhi aakar karke main akla sikhlaata haan kyonki tumhaara vikaaron ne akla jo hai na woh chheen liya hai athva khatma kar diya hai । tumko aata nahin hai ki aapas mein, in sabhi rileshans mein bhi rehte kaise chalna hota hai kyonki tumne mere se relation kat kar diya hai na । baap se relation kat ho gaya hai to phir tumhaare bhi rilesans jo hai na, woh bigad gae hain । pati-patni hokar rehna nahin aata hai tumko, baap beta hokar ke rehna nahin aata hai, raaja praja hokar rehna nahin aata hai, sabhi rileshans tumhaare bigad gae hain aur sabhi rileshans mein tum ek-do ko duhkh dete aur lete rehte ho, kyonki mere se relation jo hai woh tumhaara abhi kat hai iseelie tumko woh bal athva woh taakat aa nahin sakti hai ki tumhaare sada sukh ke jo aapsi ke rishte rileshans hai manushyon ka aapas ka, woh tumhaare sada sukh ke kaise rahen, woh rah nahin sakte hain । iseelie baap kehte hain ki abhi pahle tum mere se relation jodo । mere se jodo to mere se tumko taakat milegi । woh taakat tum logon ko aane se phir tum log apne aapas ke jo relation hai, tum aatmaon ka, woh sada sukh ka rahega । abhi woh ho gaya hai sada duhkh ka । ek do ko duhkh hi dete ho to duhkh ka hi hai na । dekho akaale marna, rogi hona, dekho stri ko kuchh hoga to kya pati ko duhkh nahin hoga? pati ko kuchh hoga to stri ko duhkh nahin hoga? to yeh to hai hi duhkh ke kaaran na । to yeh sabhi jo yeh ek-do ko duhkh dena ya duhkh ka hona, yeh sabhi karma ke hisaab se ho gaya na । tumhaara karma ka khaata ya ye sabhi jo duhkh ke khaate bane hain, to tum ek do ko duhkh dene aur lene mein iseeliye aae ho kyonki tumhaare mein abhi woh rileshans nibhaane ki poori taakat nahin hai, iseelie baap kehte hain ki woh taakat mere relation se milegi । mere se tumhaara kya relation hai woh abhi tum nahin jaante, to jab talak us cheej ko nahin jaano aur us cheej ke relation mein na aao tab tak tumhaare bhi jo rileshans hai na uski tumhaare mein abhi taakat nahin hai jo ek-do se tum sukh ka bal le sako, duhkh hi dene ki baaten aati hain iseelie baap kehte hain abhi mere se rakho, to phir tumhaare sambandh bhi jo hai na, woh sada sukh ke rahenge । woh pravritti aisi thi, aise nahin hai ki pravritti hai hi nahin ya yeh sansaar hai hi nahin, jaise kai samajhte hain, nahin! ye sansaar hai, yeh rileshans bhi anaadi hain । aise nahin kahenge nar naari kabhi the hi nahin, anaadi hai, lekin unhon ka sambandh jo abhi bigad gaya hai ek-do ko duhkh dena aur yeh sabhi kaaran ban gae hain, yeh kyon bana? yeh doohkh kahaan se beech mein aaya? in rileshans mein duhkh kahaan se aaya? yeh rilesans mein duhkh aaya hamaare vikaari khaate ke kaaran, to vikaar jo beech mein aae na unhonne hamaara khaata, hamaara rileshans yeh sab duhkh ke kar die hain iseelie baap kehte hain inko beech se nikaalo । jis cheej ne tumhaare rileshans mein duhkh paida kiya hai to duhkh paida karne vaali jo cheej hai na unka naash karo । yeh koi mainne nahin paida kiya hai, yeh to tumhaare vikaaron ne paida kiya । vikaaron ke kaaran tumhaare rileshans, tumhaare karma ka khaata jo hai na, woh saara duhkh ka ho gaya hai iseelie abhi is cheej ko nikaalo to phir tumhaara sab sukh ka ho jaaega, parantu nikle kaise? baat hai ki nikle kaise, iseelie kehte hain abhi mere se apna relation jod do to taakat milega, uske liye power chaahiye । to mere power se athva mere bal se hi tumhaare vikaar jo hain na jo paap banaate hain…, yeh kai nahin samajhte hain ki vikaaron se hi paap banta hai, paap kahaan se banta hai aur paap ka nateeja hi duhkh hai । yeh to bhale kai samajhte bhi hain ki paap mat karo, lekin yeh paap hota kahaan se hai unka bhi to pata hona chaahiye ki paap kaun karaata hai । paap karaate hain yeh vikaar, ye mohvash yeh bhi paap hai, krodhvash yeh bhi paap hai, lobhvash aadi ye jo paanch vikaar hain yahi to paap banaate hain, inheen vikaaron se jo ham karma karte hain woh paap ke nateeje mein jaata hai iseelie baap kehte hain ki abhi ye paap na banaao, tumhaara paap na bane to uske liye in vikaaron ko nashta karo । to vo baith karke is cheej ki roshni dete hain ki yahi kaaran hai isi kaaran ko mitaane se phir tumhaare relation, tumhaare sambandh sada sukh ke honge । to woh cheej baithkar ke samjhaate hain iske liye roshni dega na, yeh roshni hai na, abhi pata chalta hai na ki bhaai kisse hamko duhkh mila hai । to jo duhkh dene vaali cheej hai usko to jaldi se khatma karo, iske liye thodi aise kehna chaahiye ki aahiste aahiste, dheere-dheere purushaartha karenge na, thoda thoda karke karenge na, jaldi kaise hoga, aadi aisa thodi kahenge- bhaai jo cheej duhkh de rahi hai uske liye to yahi kahenge na bhaai ise jaldi se jaldi khatma karo । dekho aap doctor ke paas jaate ho koi beemaari duhkh hota hai to kehte hain na ki ilaaj karke jaldi se usko khatma karo, yahi chaahenge na jaldi se kaise usko theek karen । usko thodi kahenge aahiste, aahiste, dheere-dheere, thoda-thoda karke, nahin! jab yeh pata chala hai ki isi ke kaaran duhkh hai to usmein kaahe ke liye kehte ho ki aahiste-aahiste kyonki woh cheej aapko bahut priy lag rahi hai na । woh vikaar bahut kaal ke chale hone ke kaaran woh abhi chhodna pade to usmein kehte hain ki aahiste aahiste parantu yahi to cheej hai jisne hamko hamaare anek janmon se duhkhi kiya hai to duhkh vaali cheej ko to jhat se kaat phenk dena chaahiye na । jabki abhi pata chala hai aur aisi bhi cheej nahin hai ki jisse hamaara kaam nahin chale । kya krodh ke bina kaam nahin chalega ? haan… munneelaal… lobh ke bina kaam nahin chalega? kai samajhte hain lobh nahin karenge to phir ham kamaaenge kaise, kai samajhte hain moh nahin karenge to bachche kaise sambhaalenge, kai samajhte hain ki krodh nahin karenge to aaj ki duniya mein kaam kaise chalega । iseelie samajhte hain in sab ke bina kaam nahin chalega aur kaam ke bina phir bachche santaan kaise paida hoga । vo samajhte hain bhagwan ke paida karne ka kaam, bhagwan ke chalaane ka kaam in sabhi vikaaron se hi chalne ka hai iseelie samajhte hain ki yeh vikaari satta hai, parantu nahin, yeh vikaar hi hai jisse ham gire hain । koi yeh satta nahin hai । vo hamaari pavitra duniya bhi chali hui hai jismen ham pavitrata ke bal se santaan bhi paida raha hai, pavitrata ke bal se santaan ki paravrish bhi hui hai, paalna bhi hui hai । hamaara sansaar pavitrata ke sambandh mein chala hua hai to aise nahin kahenge ki haan pavitrata ke bina sansaar kaise chalega । to yeh sabhi cheejen bahut achhi tarah se samajhne ki hai iseelie kai jo samajhte hain ki vikaaron se hi kaam chalne ka hai, yeh ronga hai to iseelie baap kehte hain ki ye jo vikaar hain yeh pahle se nahin hai, ye peechhe hue hain । mainne pahli- pahli jo duniya banaai thi, jiski main baithkar kabhi shiksha deta hoon, mainne usi cheej ko banaaya tha, jo nirvikaari kaha jaata hai, jisko angreji mein bhi kehte hain viceless । dekho do akshar hai na vaaislais aur vishiyash, to zaroor hai ki viceless ka matlab hai nirvikaari । paanch vikaaron ko bhi angreji mein five vaaises kehte hain na to woh hai hi viceless, to vaaislais ko hi to nirvikaari kahenge na, baaki aise thodi hi nirvikaari ka koi doosra koi meening hai । kai samajhte hain nirvikaari ki meening hi doosri hai, iseelie woh samajhte hain ki yeh paanch vikaar, ye vikaar thodi hi hain । ye kaam, krodh, lobh, moh aadi yeh vikaar thode hi hain, yeh to nature hai, yeh to chali aai hai inke bina sansaar kaisa । parantu nahin, woh hai hi vaaises । vaaises kaha hi inko jaata hai aur angreji mein bhi kehte hain viceless, usko hi to nirvikaari kehte hain । to un vaayses ka hi to naash karna hai na । to jab talak unka naash na ho to nirvikaari kaise hon । to aise nahin hai ki inke bina sansaar nahin chalega ya sansaar chalaane ki koi yahi apni satta hai, nahin! aur usi cheej se ham duhkhi hue hain, duhkh ka kaaran hi yahi hain । to baap baith kar ke woh cheej nikaal kar dete hain ki tumko duhkhi kisne banaaya, tumhaara paap kaun banaata hai aur paap karaane vaali kaun si cheej hai, abhi inko chhodo to paap chhoote, baaki aise nahin hai ki tum kahenge ki ham kisi ka gala thode hi kaatte hain, ham kisko duhkh thodi hi dete hain, ham koi jhooth thode hi bolte hain, to ham to koi paap karte nahin hain lekin abhi sab jhooth bolte ho । baap to aise kahenge na, kaise jhooth bolte ho kyonki tum ko pata nahin hai ki what em aai , tumhein iska knowledge nahin hai ki main kaun hoon, mera pita kaun hai, hamaara kriketar kaun hai, aur mujhe karna kya chaahiye, in baaton ki jo yathaartha knowledge hai woh tumhaare paas nahin hai । tum satyata ko nahin jaante ho isliye tum truth ko jaante nahin ho to phir jo kuchh chalte ho woh sab jhooth chalte ho । iseelie baap kehte hain dekho ho ek hi ki main aatma hoon lekin apne ko samajh baithe ho ki aai em body parantu tum body nahin ho, tum soul ho । to dekho yeh bhi jhooth ho gaya na, ho ek cheej aur samajhte ho apne ko doosri cheej, ye kitna bhaari jhoot hai । ho aap agar lav ji aur apne ko doosra samajhte ho ki nahin main doosra hoon to yeh bhi to chori karna hua na, hain ek cheej aur samajhna apne ko doosri cheej, ho soul aur apne ko samajhte ho body to is jaisi aur chori kaun si hai? aur aisi chori ki ho soul aur apne ko body samajhkar ke chalne vaala phir kya kahenge, woh phir aur doosron ko bhi chori sikhaaega aur doosron se bhi aise hi sambandh mein chalega body konshiyas mein, nahin to rehna chaahiye saul konshiyas aur jisko saul konshiyas aur god konshiyas ki ham aatma hain aur usi parampita paramatma ki santaan hai to donon buddhi mein chaahiye na ki hamaara pahla relation uske saath hai । to jab talak apna riylaaeejeshan nahin hai to phir woh kaise rahega ki ham kiski santaan hai । apne ko soul hi nahin samjhenge to soul paramatma ki santaan hai yeh bhi buddhi mein nahin aaega aur uska relation nahin rahega to woh taakat bhi nahin rahegi jisse ham aatmaon aapsi ka jo relation hai, woh sukh ka rahe, isliye baap kehte hain ki dekho kitne jhoothe ho । aur apne ko samajhte hain ki ham bade sachche hain ki ham kisi ko dhokha nahin dete । ye to apne ko hi dhokha de rahe ho । ek ke badle doosra maan ke baithe ho, yeh to bade te bada dhokha hai । apne ko bhi dhokha hai aur phir aise chalte hain to doosre ko bhi dhokha hi dete ho । yahi hai ek-do ka ghaat karna । phir isi tarah chalke jo tum vikaaron ke vasheebhoot hokar chalte ho, woh phir ghaat karte ho, ek-do ki haani karte ho, usse aatma nirbal banti jaati hai, to kisko nirbal banaana, kisko kamjor banaana, kiska ghaat karna, yeh bhi to ghaat hua na । naash karte ho na, yeh tum maano apni aatma ki haani karte ho । apni bhi haani karte ho aur doosre ki bhi haani karte ho, to yeh ghaatak na bane to kya bane, yeh paap na hua to kya hua । yahi to paap hai na, to tumhaara yeh jo paap ho raha hai, ye tumko pata hi nahin chalta hai, baaki tum baahar se samajhte ho ki hamne kisi ka to gala to kaata hi nahin hai, hamne kisi ka khoon to kiya nahin, hamne kisi se jhooth to bola hi nahin, hamne kisi ki koi haani to ki hi nahin hai, parantu jo itni badi haani kar rahe ho, itna nuksaan kar rahe ho apna bhi aur doosro ka bhi, isi se tum apne par paap ka bhaagi bante jaate ho lekin iska tumko pata nahin chalta hai । isi kaaran hi tum apne karma mein duhkhi hote aae ho । yeh duhkh kaise banta aaya, agar tumhein pata hota to thodi banaata, koi duhkh banaaega apna? nahin! sab sukh ke liye karma banaane mein lage hue ho, lekin ban nahin paata hai । kyon nahin ban paata hai, kyonki tumhaare anjaanaai se jo hai na, ulte karma hote rehte hain aur tumhaara duhkh ka kaaran banta jaata hai iseelie baap kehte hain abhi inheen baaton ko samjho aur samajh karke jahaan se tumhaara duhkh banta raha hai, usko abhi band karo aur phir tum apne kaaran ko sudhaar karke apne liye sukh banaate chalo, to kaise chalo woh baith karke sikhaate hain । abhi ismen to bahut hi seedhi, sahaj aur simpal baat hai ismen koi moonjhane ki ya koi sanshay laane ki baat nahin hai । kaeeyon ko jo sanshay aa jaata hai ki yahaan ghar grihastha aadi ye sab chhudaaya jaata hai, koi chhudaane ki thodi hi baat hai yeh to aur hi ghar-grihastha ko sudhaarne ki baat hai । hamaari jeevan aur ghar grihastha jo sada sukh ka rahe, woh kaise rahe, usko hi to banaaya jaata hai na । hamaare paas dekho aadarsha hi yeh hai pravritti ka, ki ham kya banaate hain, yahi to em rakhi hai ki hamko yahi to banaana hai । agar hamko ghar grihasti chhudaana hota to yeh ghar grihastha ka aadarsha kyon rakha hai, yahi to lakshya hai ki ghar grihastha aisa banaao iseelie kehte hain abhi yeh duhkh ki duniya athva yeh duhkh ka ghar- grihastha jo bana chuke hain, abhi uska kaise sudhaar ho, us bigdi ko kaise sanvaaron iseelie kehte hain isse abhi man ko hata karke abhi ismen man rakho to kaha jaata hai na ant mate so gati iseelie abhi yeh cheej kaise bane, use banaane ka hi to yeh prayatna sikhaaya jaata hai na । iseelie kai aise jo misaandarastaind karte hain ki yahaan ghar-grihastha ko chhudaaya jaata hai, yahaan apne pravritti ka kuchh nahin rakh sakte yeh sab ronga hai । yahaan hai hi aadarsha pravritti ka aur pravritti ka hi jo sampoorn kampleet aadarsha hai woh kaise bane, vo hi to cheej banvaai jaati hai na, aur vo banaane vaala bhi paramatma hai, vo kehte hain na, paramatma ne yeh sansaar banaaya, paramatma ne nar aur naari ko racha, aise kehte hain na । to paramatma ne kaise racha woh bhi samajhna hai na । paramatma ne aise thodi racha hai ki tum mahaaduhkhi raho aur aise hi raho, nahin! paramatma ne jo cheej rachi, woh badi achhi rachi, woh kaisi rachi, woh baith karke samjhaate hain ki hamne aisi rachi aur tumne usko kya bana diya hai । dekho to sahi, kya ban gaye ho, apne se hi dekho । apne jeevan se dekho ki kya ban gae ho - duhkhi, rogi, akaale mrityu aur yeh sansaar ke kai duhkh, ye sab mainne thodi banaae । iseelie baap kehte hain mainne kya banaaya - nar aur naari । tumhaare sansaar, tumhaare rileshans yeh sab mainne kaise banaae vo baithkar ke samjhaate hain, dekho yeh relation hai na । yeh pravritti to dikhlaate hain na nar naari donon relation mein khade hain । ye aise nahin alag - alag hain to nar-naari ko pati patni, ye sambandh dikhlaate hain ki pati-patni hain to zaroor bachche bhi honge, to phir relation se raja-praja aadi saara sansaar hoga na । to isse siddha hota hai sansaar pooja jaata hai । baap kehte hain tumhaara sansaar kya tha bada poojneey tha, abhi dekho kya ho gae ho । duhkhi, kangaal, mohtaaj, abhi maro to maro, rogi bano to rogi bano, manushya kya kar sakte hain, kuchh kar sakte ho? phir dekho manushya kitna apna abhimaan rakhte hain । ki haan ham yeh bade pharja ada karte hain, bhaai grahastha ke bhi to pharja ada karne hain na । abhi grahastha ke pharja ada na karenge to kya karenge । kaun kehta hai ki pharja ada na karo, parantu pharja paalne ki taakat kahaan hai abhi । abhi baap baitha hai, bachche ko kuchh hoga, baap kya kar sakta hai, kuchh karega? kuchh nahin kar sakte ho । bhale chalo dhan hoga, paisa hoga karke kuchh uska ilaaj karenge bas na, parantu koi karma ka aisa kada hisaab hai ki sab kuchh hote bhi kuchh nahin ban paata hai, phir kya karenge? phir kahenge na kismat । to pharja hua ye? jo kismat par aakhir baat lagaani pade athva hamaare karma ya inki kismat, aisa kehna pade to usko kya kahenge, yeh thodi pharja hua । woh to phir kismat ke vash hua na । jo karma kie uske vash hai to phir kahenge na jo karma kiya hai uska paana hai to phir kyon kehte ho ki ye hamne pharja kiya । pharja to woh hai jo apne bachche ko, apni jo bhi duty hai usmein poorn chala sako parantu chalaane ki taakat kahaan hai abhi? to woh taakat nahin hai na, to bina taakat ke abhimaan rakhna ki ham pharja ada kar rahe hain, to pharja ada hota hi kahaan hai । stri ke baithe pati chala jaata hai phir yeh kahaan hai pharja, nahin to law nahin hai । vo hamaari jeevan ka law tha, kabhi stri ke baithe pati nahin jaata tha yaani stri vido nahin ho sakti thi, kabhi vido ka shabd tha hi nahin । lekin aaj kahaan hai, usko taakat kahaan hai yeh sab marna janma lena koi apne vash mein hai? hai hi nahin, iska kuchh ham kar hi nahin sakte hain । to yeh hamaari bebsi । jeevan hamaari lekin jeevan mein ham bebas hain । jeevan ko ham apne tarah se aur apne sukh ke poore saadhan ki tarah se nahin chala sakte hain, nahin to yeh jeevan hamaara sukh ka saadhan hai na । jeevan kaahe ke liye hai, jeevan mukti ke liye hai na, jismen koi duhkh ka naam nishaan na ho, lekin abhi hai kahaan? yahi baith kar ke baap samjhaate hain jo tumhaari life hai, life paakar ke tum sada sukhi raho uske liye hai, lekin abhi aisa to nahin hai na ki sukhi ho ismen, iseelie kehte hain ki woh cheej jo mainne banaai thi, woh aisi banaai thi । usmein koi duhkh nahin tha, lekin abhi to duhkh aa chuka hai na , to woh tumhaari bhool hai iseelie kehte hain ki main aa karke uski roshni deta hoon. jagaata hoon iseelie kehta hoon ki jaago sajniya, abhi kuchh aankh kholo ki tum kahaan ye bhool se apna duhkh ka sab bana karke aur usmein so gae ho । abhi jaago, abhi navayug aata hai abhi phir se aisi nai duniya banne ka time aaya hua hai to abhi jaag karke uske liye taiyaari karo aur uske liye apna purushaartha rakho । abhi yeh baith kar ke samjhaate hain to ye to achhi baat hai na isko kya kahenge, ghar grihastha bigaadna hai ? yeh to aur hi hamaare ghar grihastha mein bal yaani taakat, shakti jisko karmashreshtha ki dhaarna kaha jaae vo baithkar karke baap deta hai, ismen aur to koi baat hi nahin hai । to yeh cheej samajhni hai parantu kai bahut na samajhne ke kaaran, misaandarastaind hone ke kaaran kai samajhte hain ki yahaan shaayad kuchh aisa sikhaaya jaata hai parantu nahin yahaan aisi koi baat nahin hai । yahaan sikhaaya hi yeh jaata hai ki apne ghar grihasta ko aur hi sukh ke sambandh se chalaao lekin usmein taakat aani chaahiye na । yeh bhi karma ke hisaab se sab chalta hai na, koi pati bana, koi patni bana, koi baap bana, koi beta bana, yeh sab kya hai - karma ka hisaab hai na, to karma ke hisaab mein hi bal bharo, jo tumhaare karma ka khaata achha chale । yeh to aur hi karmon ke khaate ko sudhaarne ki seekh hai, baaki ismen aur to koi baat hi nahin hai । haan woh sanyaas jo hai jismen ghar baar chhodkar jaate hain woh to seedha hi ghar bigaadne ki baat hai । woh to ghar chhod kar chale jaate hain usmein to aur hi ghar bigadta hai । vahaan to pati ghar chhod kar chala jaata hai kyonki purushon ke liye hai na, naariyon ke liye nahin hai, khaali purushon ke liye hai । woh to seedha hi ghar bigaadna hai , ab purush chala jaae to bichaari naariyon ka haal kya rahega । woh to seedha ghar bigaadne vaali cheej hai kyonki purush hi to ghar ka men hai na, ghar vaale kamaai khaae to kahaan se? agar naari chali jaae to purush ke liye naariyaan to bahut hain, ek chhodega doosri le lega, lekin apne hindu rivaaj ke anusaar purush chala jaae, bechaari hindu naari ke liye ye to hai nahin ki jaakar ke doosra kare । yeh sanyaas us dhang se to ghar ko aur hi bigaadne vaala hua na, ki purush chala jaae to bechaari naari kya kare । sannyaas, jo ki aur hi ghar bigaadne vaala hai uski to bahut maanyata ya mahima karte hain, unki bahut ijjat karte hain , unhon ko to koi bhi dekhenge to naman karenge to unki ijjat karte hain phir ye to aur hi baap baithkar ke apni pavitra pravritti ka aadarsha sunaate hain - kaise donon pavitra rahkar ke chalen kyonki donon ko haq hai, donon hi to aatmaaen ho na aur usi baap ki santaan ho । to tum donon ko haq hai aise nahin us aatma ko haq nahin hai, nahin! usko bhi haq hai tum ko bhi haq hai aur tum donon hi impure hui ho aur donon ko hi pavitra hona hai । aise nahin ki ek impure ho ek pure ho, aise rahenge phir sansaar kaise chalega । ye agar pure baithi hai, tum bhi pure bano, nahin to doosra kaha jaaenge । jab talak donon na pure bane to sansaar svarga kaise ho sakega । iseelie dekho tumhaare us sannyaas se koi sansaar svarga to nahin hota na । iseelie baap kehte hain ki mein aata hoon donon ko banaane ke liye, aur usi se hi to ghar grihastha svarga banega aur kaha bhi jaata hai ghar ghar svarga, to ghar ghar svarga aise hoga na, baaki ghar- ghar svarga aise thodi hoga । gharbaar chhod ke chale jaaenge to phir svarga kaisa, to ghar ghar ko svarga banaana hai na । to ghar-ghar kaise svarga bane, uski ye practice baap prektikal mein baith ke baap abhi karaate hain । to inheen sab cheejon ko samajhna hai iseelie aise jo misaandarastaind karte hain na ki ghar baar yahaan chhudaaya jaata hai, vo misaandarastaind mat karo, yahaan life ki em kya hai, vo banaai jaati hai to yahaan ki bhi em ko samajhna chaahiye । parantu kabhi nae-nae aate hain, kabhi koi aate kabhi koi aate hain to aise bhi dhokha aa jaata hai to phir doosre ki suni sunaai baaton se kaaphi miss andarastaind ho sakte hain । jo sayaane hote hain na, vo kehte hain ham apne aankhon se dekhen, ham apne kaanon se sunen tabhi use kar saken dhaarna । to samajhdaar ka kaam hai har baat ko achhi tarah se dekh, samajh aur phir us baat ke right aur wrong ko samajhna chaahiye aur yahaan jo bhi aap anubhav sunte ho na, to bataate hain ki buraaiyaan nikalti jaati hain aur achchhaaeeyaan aati jaati hain to achchhaai banaane ke liye, achha jeevan banaane ke liye aur ghar grihastha hi achha banta hai na, to achha banaane mein kya buraai hai । uski maana hi hai ki aaj kal buraai manushya se chhootti nahin hai aur ham samajhte hain ki nahin! yahaan aisa kyon ? aise buraaiyon mein phans gae hain ki buraai chhodne ka unka ji nahin chaahta hai, vikaar chhootte nahin hai aur phir samajhte hain ki yahaan vikaaron ko kyon chhudaaya jaata hai, vikaar to nature hain, vikaar to sada se chale aae hain, itne to usmein phans gae hain । parantu nahin, ye koi sada vaali cheej nahin hai । sada ki hoti to phir ham devtaaon ko kyon kehte nirvikaari । ham mahima bhi karte hain sarvagun sampanna 16 kala sampoorn, sampoorn nirvikaari, to nirvikaari shabd kiske liye hain? khaali kahne ke liye ? kuchh karne ke liye hain na । agar bharose vaali jeevan hai, kal ko mar jaaen posibal hai. abhi kuchh ho jaae jaaen posibal hai parantu to bhi manushya chalta aise hai, ye karoonga, vo karoonga, shaadi karuga, bachche paida karoonga, kamaaoonga, padhoonga, chalta to aise hai na । dekho chhota bachcha hai to bhi kahega main padhoonga, matric paas karoonga, kolej paas, phir doctor banoonga, phir ye karoonga sonch ke chalta hai na । chhote se hi sonch ke chalta hai, vo khyaal nahin karta hai kal ko mar jaaoon, iseelie mar jaaoon iseelie kuchh na karu, pata nahin kal mar jaaoon, to kuchh karu hi nahin, aisa koi karta hai ? koi nahin karta hai । ho sakta hai, posibal hai to posibal hote bhi koi chalte to aisa nahin hai na । chalte aise hain jaise ki hamko baithna hai, kai yugon tak aise chalta hai, aisa samajhte hain to chalna to aise hain । phir ismen kyon aisa? ismen bharosa hai aur gairenti hain baap ki haan tumko milna hai aur avashya ye cheej aane ki hai, to jo guarantee vaali cheej hoti hai, jo samajhte hain ki nahin, aisa kyon karen, phir bhi girna hai, phir bhi phansana hai to phir phanse hi rahen , karen hi kyon to ye dekho, isko kya kahenge, mahaamurkhata, moorkha to pahle hi hain parantu ye samajh kar ke phir kai samajhte hain ki ham chhooten hi kyon, phir bhi phanse hi pade rahen, phir hi phansana hoga to phanse hi pade rahen, to yeh kya moorkhata na hui to kya hua? iseelie baap kehte hain, aise mahaamoorkha mat banon, aaj sande hai iseelie aap sabka, aise meethe meethe bahut sapoot, samajhdaar aur jo gunagrahan arthaat gun grahan karne vaale hain, achhi baat grahan karni chaahiye, koi baat ayogya ho to usko chhod dena chaahiye, aise jo achhe bachche hain, samajhdaar un bachchon yaad pyaar aur good morning aur good de ।