Mamma's Murli - 103

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mama murli madhuban

alankaari banne ke liye maayaajeet kaise banen

rikordah

aaj andhere mein hai ham insaan, gyaan ka sooraj chamka de bhagwan………

geet mein suna ham insaan andhere mein hain, kaahe ka andhera? aaj to duniya samajhti hai ki ham bahut roshni mein hain । itni roshni hui hai ki chaand tak ja sakte hain, soorya, sitaaron mein ghoom sakte hain । aaj manushya kya nahin kar sakta hai to yeh sabhi baaton ko manushya samajhte hain ki bahut roshni aa gai hai aur hamaari duniya to abhi bahut roshni ki or chali ja rahi hai, parantu idhar to geeton mein kehte hain andheron mein hain, phir agar aisi baaten nahin hain to phir aise geeton ko to government ko band kara dena chaahiye ki bhaai andhera kaahe ka hai, roshni mein hai bahut । parantu nahin andhera hai kis baat ka, jis cheej ke liye itni itni khojnaaon mein jaakar ke aaj chaand sitaaron tak jaane ki manushya ne apne mein himmat lagaai hai, parantu jo cheej chaahiye life mein, woh nahin pa rahe hain। to jo cheej chaahiye, jisko banaane ke liye aur jis praapti ke liye itni itni khojnaaen hai itna itna sab kuchh, samajhte hain manushya ko koi praapti rahe sukh aur shanti ki, lekin usi cheej ko khojte-khojte bhale manushya ki itni taakat oonchi gai hai lekin life oonchi nahin gai hai। life ka matlab jo life ki sukh aur shanti hai usmein to manushya ooncha nahin gaya hai na । life ki sukh shanti ki stage aur hi duhkh ashaanti ki or badhti ja rahi hai to isse siddha hota hai ki jo manushya ko cheej chaahiye usmein neeche hote jaate hain, uska andhakaar hai baaki to bhale aur taakat mein to manushya kyon nahin, abhi dekho ghar baithe udhar baat bhi karte hain, idhar dekhte bhi hain teleevijan, radio aadi aadi ye sabhi cheejen bhale kitne bhi manushya ke sukh ke yeh sabhi cheejen manushya ne paai hain parantu phir bhi vo jo life ka sukh aur shanti kahen woh to cheej nahin rahi hai na, to uska andhakaar hai । iseelie kehte hain aaj insaan sab andhere mein hain । kis ke andhere mein is cheej ke andhere mein । uski abhi roshni, uski abhi is cheej ka pata nahin lagta hai ki woh cheej hamaari life mein, jismen ham sada sukhi rahe woh kaise praapta rahe । bhale aaj dekho rogon ke liye kitne ilaaj, kitni davaaiyaan aadi yeh sabhi baaten bhi kitni aage badhti ja rahi hai lekin phir rog bhi to sab saath-saath badhte ja rahe hain । to hamaare liye duhkh ashaanti bhi badhta hi ja raha hai to isse siddha hota hai ki woh jo cheej hai jis cheej ka abhi hamko life mein chaahiye sukh ki woh hamko nahin mil pa raha hai iseelie kehte hain uske ham andhere mein hain abhi tu aa । kisko bulaate hain ki tu aa aur us cheej ki roshni de ki hamaari life mein yeh jo andhakaar hai, andhakaar kaho ya duhkh ashaanti kaho, to woh sukh shanti ka andhakaar hai ki hamko practically sukh shanti kaise mile, us cheej ki hamaare mein jo andhakaar hai woh aa karke hamaari door kar, to dekho uske liye to paramatma ko pukaarte hain na । uske liye koi insaan ko nahin pukaarte hain ki haan insaan aa ya insaan insaan ko us cheej ke liye kuchh dene ka nahin hai, tabhi to kehte hain na ham sab insaan jo kehte hain usmein sab aa gae jo bhi saadhu, sant, mahaatma jo rakh baithe hain aur jinhon ko samajhte hain ki woh hamko paar karenge to insaanon mein to sab aa gae na, to sabhi ka arth hai ham sab jo bhi insaan hain yahaan, sab us cheej ke andhakaar mein hai practically jo sukh shanti ki cheej hai life ke liye, woh humein nahin mil pa rahi hai, abhi tu aa । iseelie paramatma ko pukaarte hain aur gaate bhi hain ki andhe ki laathi tu hai । gaate hain na, usko kehte hain andhe ki laathi tu hai, to ham andhe kis mein hai is cheej mein hai, aise nahin hai ki ye aankhen nahin hai dekhne ke liye, in sabhi padaarthon ko dekhne ke liye ye aankhen bhale hain, lekin woh netra nahin hai jisko gyaan netra kaha jaata hai, angreji mein bhi kaha jaata hai third aai oph vijdam to woh hamko kis vijdam ka netra nahin hai, is knowledge ka ki hamaare life mein poorn sukh shanti kaise aave uska humein gyaan nahin hai to woh gyaan netra । to woh gyaan matlab yahaan koi netra nikal nahin aaega, yeh jo chitrakaaron ne chitron mein baithkar ke teesra netra yahaan dikhlaaya hai kai devtaaon ke oopar to kai samajhte hain shaayad teen aankhon vaale kabhi manushya the aise teen aankh vaale kabhi manushya hote na heen hain, yeh sabhi jo chitron mein bhi alankaar hain inka bhi arth samajhna hai kabhi teen aankhen manushya ko hoti nahin bhale devta ho, koi bhi ho । manushya hi devta hai aur manushya hi asur hai, woh hai manushya ki qualification baaki aise nahin hai usse koi manushya ke shareer ki banaavat jo hai vo badal jaati hai, devta hoga to chaarbhuja aa jaaengi ya teen aankhen aa jaaengi ya asur hai to usmein koi aur banaavat ki pharka pad jaaegi, aisa nahin hai । manushya disakvaaliphaaid hai to usko kaha jaaega asur aur kvaaleephikeshans mein jab sarvagun sampanna, 16 kala sampoorn, sampoorn nirvikaari hai to woh kvaaleephikeshans ki baat hai tabhi devta hai, baaki shareer ki banaavat mein nahin uske kvaaleephikeshans mein pharka zaroor padta hai jisko pavitra apvitra kaho ya gunon se sampanna kaho ya kaho ki bhrashtaachaari shreshtaachaari yeh sabhi jo hain aachran ke oopar hai । to yeh sabhi cheejen bhi samajhne ki hai baaki kabhi manushya ko chaarbhujaaen ya teen aankhen yeh sabhi cheejen hoti nahin । chaarbhuja ka bhi arth hai jo puraane ho woh to samajhte ho na chaarbhuja ka bhi yeh arth hai to yeh do bhuja naari ki do bhuja nar ki, to jab nar naari pavitra hain to phir woh dikhlaate hain na chaturbhuj ka double crown kingdom ka symbol to aisi rajaai thi aur aisi raajaai mein sabhi nar naari sukhi the । to jab pavitra the to sansaar aisa tha । aise sansaar mein sab sukhi the to woh dikhlaaya hua hai chaturbhuj ke roop mein aur woh jo raavan ka dikhlaate hain das sheesh, uska bhi arth hai । iska yeh matlab nahin hai ki das sheesh ke kabhi aadmi hote hain nahin, aadmi ka nahin hai yeh । yeh bhi ek simbal samjho vikaaron ka । jab apvitra pravritti hai usmein bhi nar naari ke das sheesh hain, 5 paanch vikaar stri ke aur paanch vikaar purush ke aur milaakar ke das sar rakh liye hain to woh hai nar naari jab apvitra hain to sansaar aisa duhkhi hai aur jab nar naari pavitra hain to sansaar sukhi hai to woh pavitra ka simbal hai chaturbhuj aur pavitrata ka simbal hai yeh raavan । to yeh sabhi cheejen samajhne ki hai yeh sabhi alankaar hai isko kaha jaata hai alankaar yaani nishaan hai । is baat ka inka arth hai baaki aise nahin hai ki manushya koi das sheesh vaale ya teen aankh vaale ya chaar bhujaaen vaale ya teen sar vaale aise-aise jo chitra dikhlaate hain manushya ki koi banaavat mein pharka nahin padta hai । haan itna zaroor hai jab manushya pavitra hai to natural haildi hain aur uska banaavat, features natural beauty aadi yeh sabhi inka pharka ho sakta hai baaki aise nahin hai ki usmein koi teen aankhen ya koi teen sir ya kuchh aisi banaavat ka hai nahin, to yeh bhi sabhi cheejon ko samajhna hai । to abhi woh kehte hain ki dekho yeh third aai oph vhijdam athva gyaan ka netra abhi usko pukaarte hain ki tu aa kar ke de to gyaan ka netra de arthaat woh samajh de । knowledge de ki abhi ham kaise sada sukh shanti praapta karen । ham sab insaan abhi khojte-khojte thak gae hain । jitna khojnaaon mein gae hain, itna aur hi duhkh ashaanti paate hain । dekho woh khojte to sukh ke liye hain lekin unse phir bhi vahi cheejen banti ja rahi hain jisse aur hi hamaare duhkh praapta ho dekho yeh sab bombsa aadi yeh sab kya cheej hai, nahin to yahi science agar achhi tarah se upayog mein kaam mein achhi tareeke se lagaaya jaae to in cheejon se bahut sukh ka mil sakta hai parantu buddhi hai na abhi, us buddhi se kaam hi ulta ho raha hai isko bhi kaha jaata hai vinaash kaale vipreet buddhi । to abhi jo vinaash ka kaal hai yaani kaal kaha jaata hai samay ko, to abhi yeh time hi vinaash ka hai to uske dvaara buddhi se kaam hi ulta chalta hai to dekho buddhi se uski kaam hi aisa nikalta hai ki duniya ka naash kaise ho । to abhi hai hi vinaash kaale vipreet buddhi । vipreet kisse? yaani paramatma se vipreet, yaani preet nahin । to abhi preet nahin aisi buddhi ho gai hai, to preet nahin hai to abhi kya hua, to hua maaya se preet । paramatma se preet nahin hai, hai maaya se । maaya kaha jaata hai paanch vikaaron ko । kai bichaare maaya ko bhi nahin samajhte hain, samajhte hain yeh shareer hai na, jo bhi ham in aankhon se dekhte hain yeh maaya hai । yeh shareer bhi maaya hai, yeh sansaar bhi maaya hai, yeh dhan-sampatti bhi maaya hai parantu maaya isko nahin kahenge । dhan-sampatti to maaya ko bhi ,thi shareer to devtaaon ko bhi tha aur sansaar mein to devtaaen ne bhi the phir kya woh maaya thi kya? nahin, maaya kaha jaata hai paanch vikaaron ko । vikaar hi maaya hai baaki koi shareer maaya nahin hai । shareer mein to devtaaen bhi the parantu unko paas maaya nahin thi । dhan-sampatti to devtaaon ko bhi thi parantu maaya nahin thi maaya kaha hi jaata hai vikaaron ko aur maaya hi duhkh deti hai baaki dhan-sampatti koi duhkh dene ki cheej nahin hai । sampatti to sukh ka saadhan hai na parantu us sampatti ko bhi impure athva shareer ko bhi impure, apvitra kisne banaaya hai paanch vikaaron ne, maaya ne । to maaya ke kaaran, vikaaron ke kaaran har cheej jo hai na, woh abhi duhkh ka kaaran ho gai hai । to abhi dhan se bhi duhkh, shareer se bhi duhkh, har cheej se abhi duhkh praapta ho raha hai iska kaaran yeh ho gaya ki har cheej mein abhi maaya pravesh ho gai hai arthaat paanch vikaaron ki cheej ho gai hai iseelie baap kehte hain abhi is maaya ko nikaalo paanch vikaaron ko nikaalo to phir tumko isi shareer se hi aur sampatti se aur sansaar se sada sukh milega jaise devtaaon ka tha । dekho sansaar mein bhi the aur shareer bhi tha, sampatti bhi thi, sab tha lekin ever healthy ever wealthy aur ever happy to dekho sukhi the na । to yeh sukh tabhi unhon ke paas tha jab unke paas maaya nahin thi yaani yeh raavan nahin tha, paanch vikaaron ka ye nahin tha to isko naash karne ka hai । to yeh sabhi cheejen baithkar ke baap samjhaate hain ki is maaya ko naash karo । to maaya maana yeh nahin ki shareer se hi nikal jaane ka hai ya sansaar mein hi na aaven, aise-aise kai samajhte hain yeh sansaar maaya hai iseelie kai shaastron mein bhi laga rakha hai ki yeh jagat mithya hai, parantu jagat mithya nahin, jagat to anaadi hai hi । isko kaun kahega mithya jagah to hai hi parantu haan isko mithya banaaya gaya hai । vikaaron ke kaaran manushya duhkhi hue hain baaki aise nahin hai ki jagat jo hai woh hai hi nahin । jagah to anaadi hai hi na, to yeh sabhi cheejen samajhni hai ki hamko koi jagat se ya sansaar se nikal jaane ki baat nahin hai lekin sansaar ko pavitra banaane ki baat hai । pavitra bhi sansaar tha, yahi to devtaaon ka jo nishaan hai yeh pavitra sansaar ke manushya the na । devtaaen koi aur cheej thodi hai ya devtaaon ki duniya koi oopar thodi hi hai । yahi duniya, ham manushya hi devta the aur ham manushyon ka hi sansaar svarga kaho, heven kaho yahi sansaar tha, jismen ham manushya hi svargavaasi the yaani vo time svarga ka tha aur hamaare janresan svarga mein chalte the । to yeh sabhi cheejon ko bhi samajhne ka hai isliye maaya ko bhi abhi mitaana hai uska naash karna hai iseelie uska matlab hai paanch vikaaron ko to abhi maaya ko naash karna athva maaya ko jeetna to uska matlab hai vikaaron ko jeetna to maaya kahin jaati hai vikaar ko । abhi vikaaron ke kaaran hi yeh sab cheejen ham ko duhkh deti hain kyonki yeh dhan bhi abhi vikaari karma ke anusaar hone ke kaaran usse bhi duhkh hota hai । shareer bhi vikaari khaate ka hone ke kaaran usmein rog akaale mrityu yeh sabhi cheejon se duhkh milta hai । nahin to hamaare shareer mein bhi kabhi rog nahin tha, kabhi akaale mrityu nahin hota tha, kyon nahin hota tha kyonki nirvikaar ke bal se bana hua tha । abhi vikaaron se bana hua hai iseelie usmein se duhkh milega to har cheej abhi vikaaron ke sang se bani hui hone ke kaaran har cheej se duhkh milta hai । to abhi sansaar hi vikaaron ke sambandh ka ho gaya na iseelie sabse duhkh to isko kaha jaata hai maaya ke kaaran hi abhi sab duhkh mil rahe hain to abhi isko nikaalo । to yeh abhi kaise nikle phir hamaara sansaar sukhi bane iske liye dekho usko bulaate hain ki abhi ham insaan, in sabhi baaton ko khojte-khojte sukh shanti ko dhoondhate-dhoondhate jitna dhoondhate jaate hain, utna aur hi usse duhkh kyonki hamaari abhi to hai hi neeche ki stage aane mein na iseelie dekho us buddhi se kaam hi ulte chalte hain to iseelie baap kehte hain teri buddhi abhi usi satya baap ko abhi pa nahin sakti hai, uski buddhi mein aaega nahin, kyonki teri to buddhi abhi tamopradhaan ho chuki hai na iseelie abhi main jab aata hoon, tabhi aa kar ke phir tumko right baat bataata hoon aur woh gyaan ka netra main deta hoon, gyaan ka netra maana hi samajh, woh samajh to buddhi mein dhaaran karenge na ki yahaan to kuchh nahin banega na buddhi mein dhaaran karna hai । to abhi dekho yeh samajh mil rahi hai । abhi apne ko ye kya mila hai gyaan ne,tra to abhi hai na netra, teesra netra hai, to abhi dekho ham yeh third aai oph vijdam pa rahen hai to gyaan ka netra abhi hamaare paas hai, devtaaon ke paas nahin hamaare paas । ham maana ham braamhan, brahman ho na dekho abhi shudra the, shudra maana vikaari । abhi vikaari se pavitrata ke oopar apna paanv rakha hai, to abhi maano ho gae brahman, abhi pavitrata ko apnaaya hai na, to abhi ho gaye brahman । to abhi dekho braahmanon ko teesri aankh hai aur devtaaen hai to phir praalabdha hai na, woh to ham jab jaakar ke future mein woh kampleet praalabdha paaenge । to devtaaon ko phir gyaan netra ki jaroorat nahin hai, gyaan netra se to devta bane na । abhi jo gyaan mil raha hai usse ham kya banenge devta, manushya se devta banenge to hamko devtaaon ko teesra netra hona chaahiye ya abhi jo ham gyaan le rahe hain hamaare ko, to ham manushya ho gae hain na । abhi ham brahman kahlaaenge, manushya pahle shudra the, abhi ham shoodra se brahman hue hain yaani ham paramatma ke mukh vashaavli jo paramatma brahman dvaara baithkar ke yeh mukh se knowledge de raha hai us knowledge se ham paida hue hain to usko kaha jaata hai mukh vanshaavli to abhi dekho aise nahin mujh se aadmi nikal aaenge । aage aise samajhte the ki mukh ka matlab hai shaayad mukh se aadmi aise nikle the parantu nahin, mukh se ham abhi dekho jo mukh se knowledge mil rahaan hain usse purified ban rahe hain to abhi hamaara yeh naya janma ho gaya na । abhi hua hai na aapka naya janma to abhi kya abhi shoodra se brahman hue hain tabhi woh brahman yeh naya janma ho gaya hamaara paramatma dvaara yeh mukh vanshaavli । jo knowledge sunaaya usse ham purified bane hain phir jaakar ke devta banenge to abhi teesra netra kisko hona chaahiye braahmanon ko abhi kyonki gyaan abhi ki baat hai na peechhe to gyaan ki baat hi nahin rahegi । to braahmanon ko hi teesra netra aur yeh sabhi jo bhi alankaar hain yeh dekho diya hai na vishnu ko shankh, chakra, gada, padam ye sabhi alankaar hain, aise nahin hai koi inka arth hai shankh maana gyaan ka shankh, ye koi aise nahin baja hai shankh maana ye gyaan ka to isko shankh bhi kah sakte hain parantu bhakti maarga mein unhonne yeh cheejen rakh di hain aur gada woh bhi hai dekho paanch vikaaron ke oopar hamne apna poora jor lagaaya hai aur woh chakra bhi hai, yeh chakra bhi hai golden, silver, copper, iron ye chaar yugon ka, kaise ham pahle-pahle ham devtaaen the aur kaise phir neeche aae । abhi neeche aa karke abhi phir baap aaya ooncha uthaane ke liye, yeh saara chakra jo hamne abhi apna chakra poora kiya hai, woh vahi hai sudarshan chakra yaani sva ko abhi darshan arthaat saakshaatkaar hua hai, knowledge hua hai ki hamaara self ka yeh chakra kaise chalta hai to aatma ko sva ka yaani saare chakkar ka pata hai, abheepta hai na, to sudarshan chakra phirta hai buddhi mein? chalta rehta hai? khada to nahin hai na? chalta rehta hai । sva maana self yaani self ko abhi knowledge hua hai ki ye hamaara chakkar kaise chalta hai । ham jo devta the, abhi dekho kya ho gae hain, abhi phir devta bante hain to yeh hai saara chakkar । golden, silver, copper end iron ej ismen hamaare anek janmon ka ye chakra chala abhi chakra poora ho karke phir so devta । samjha ! to yeh hai svadarshan chakra, iseeko jitna –jitna yaad rakhenge ki so the, abhi phir neeche aae hain abhi phir ooncha jaana hai to jitna yeh buddhi mein phiraate rahenge vahaan usse tumhaare jo vikaar hain na vo katte rahenge vo kehte hain na vishnu svadarshan chakra ghumaate the to dushmanon ke sar kat jaate the parantu dushman kaun ye vikaar to jitna ye svadarshan yaani self ko usi stage mein rakhenge ki aai em asal mein pavitra soul, peechhe impure hue hain । abhi phir hamko apne pavitra stage par jaana hai to aatma bhi pavitra shareer bhi pavitra to phir ham devta honge to jitna ye cheejen buddhi mein ghoomti rahegi yaani svadarshan chakra phirta rahega to tumhaare vikaar jo hai na, woh naash hote jaaenge । to arth asool mein yeh hai parantu unhonne baith kar ke usko ek astra-shastra ke roop mein le gae the, vo kehte hain ki vo chakra ghumaate the , koi dushman ke paas bhejte the to uska gala kaat ke aata tha aisa-aisa shaastron mein kuchh diya hua hai parantu aisa nahin hai woh dushman hai yeh vikaar । to isi knowledge ke aadhaar se hamaare vikaar naash hote hain to svadarshan chakra ka bhi ye arth hai shankh ka bhi ye hi hai aur woh gada ka bhi rakha hai paanch vikaaron ke oopar aur woh jo padam, phool diya hai na ye bhi hai pravritti ka ki kamal phool saamaan pravritti । vo kamal ka phool hota hai na vo paani mein rehte bhi paani ka sparsha uske oopar nahin lagta hai to misaal diya jaata hai ki kaise ghar grihasti rehte bhi pravritti mein rehte bhi kamal phool samaan yaani usmein koi uska lep chhep mein nahin aur usmein apne ko pavitra rakhte the । to yeh hai apna aadarsha ki hamaare life ka aadarsha kya tha aur kaise hamaari pravritti ka aadarsha ooncha tha, yeh sabhi inka hai, lekin woh bhi abhi ka hai sab, baaki devtaaon ko yeh jo gada shankh chakra aadi ye lekar ke koi ghoomte the ya inhon ke haath mein the, nahin, yeh sabhi chitrakaaron ne baith karke vo kaise dikhlaaven ki bhaai inhon ko gyaan tha ya inhon ki maaya ke oopar jeet thi yeh sab kaise dikhlaaven to chitron mein baith kar ke vo nishaan rakhe hain । baaki aise nahin hai ki aise koi devtaaen koi chaar bhuja vaale the aur vo ye sab lekar ke ghoomte rehte the aisi koi baat nahin hai । to yeh sabhi cheejen samajhne ki hai ki nahin, devtaaen bhi manushya the do baahon vaale iseelie apna correct chitra bhi banaaya hai na do baahen di hai. dekho nahin to shri lakshmi shri naaraayan ko bahut mandiron mein dete hain chaar bhujaaen lekin in donon ko milenge na lakshmi ko peechhe kar do to uski do baahen dikhaani padegi । aapko dikhaaya hoga kabhi aap dekhe hain chaturbhuj ka chitra dikhaaen aapko? chalo aao, aao abhi ham dikhaate hain chaturbhuj ka kaisa photo nikaala hai । utho donon, ek lambi aage rahe, chhoti peechhe rahe । haan idhar aao, haan dekho yeh chaturbhuj । yeh dekha do bhujaaen lakshmi ki, haan isi tarah se, yeh do bhujaaen lakshmi ki woh do bhujaaen naaraayan ki । inko shankh, chakra, gada, padma dedo aur aap log photo nikaalenge to dekhenge । abhi lakshmi tu aage ja aur woh naaraayan peechhe, phir isi tarah vo lakshmi chaturbhuj dikhaaenge । vo naari to lambi hai peechhe ho jaaengi, aao phir zara, haan to phir yeh lakshmi chaturbhuj ho jaaengi । to vo naaraayan chaturbhuj vo lakshmi chaturbhuj । ye aisa photo nikla hai, woh dikhlaaya hai na chaturbhuj ka । to asal mein hai ki lakshmi chaturbhuj aur naaraayan chaturbhuj inka chitrakaaron ne photo nikaala hai । baaki aise nahin ki chaar bhujaaen ka koi manushya hai, yeh kambaaind lakshmi aur naaraayan ka photo nikla hua hai to iska arth hai । to yeh sabhi cheejen samajhne ki hai parantu aise kambaaind pavitra nar naari kaise bane, kin dhaarnaaon se, woh dhaarnaaen vo chitron mein baithkar mein dikhlaae hain । bhaai shankh, chakra, gada, padma jinhonne dhaaran kiya vo hi aise bane । to abhi dhaaran kiya hai na shankh chakra gada? hai na ? hai na shankh? shankh ka matlab hai ki jo yeh suna hai knowledge phir sunaana hai, shankh bajaana bhi hai aise nahin shankh nahin bajaana hai phir doosre ko bhi to banaana hai na । to dekho yeh ham kya kar rahe hain, jo dhaarnaaen ki hain woh doosron ko bhi sunaate hain । aise har ek ko karna hai, to har ek ko shankh chakra gada padam dhaari banna hai । to banna abhi hai braahmanon ko, abhi se banenge phir to devta banenge । jo karenge to phir paaenge, to yeh sabhi cheejen samajhne ki hai jiska practical arth kya hai । achha, abhi time hua hai । aap logon ko pata nahin kahaan-kahaan jaana hota hai, ham to baithe hain, hamaare ko araj nahin hai lekin jaane vaale to aap kahaan-kahaan honge to iseelie aap logon ko time par chhodte hain । achha do minute silence।