Avyakt murli du mercredi 19 juillet 1972

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19-07-72om shanti avyakt baapdaadaamdhuban

sangathan ka mahatva tatha sangathnadvaara certificate

apne ko moti va manka samajhte ho? moti va manke ki value kismen hoti hai? manka va moti maala se alag hote hain to uski value kam kyon hoti hai? maala mein pirone se unki value hoti hai। alag hone se kam kyon hoti hai? kaaran? sangathan mein hone ke kaaran woh moti, manka shaktishaali ho jaata hai। ek se do bhi aapas mein mil jaate hain to do ko 11 kaha jaata hai। ek ko ek hi kaha jaavega। do milkar 11 ho jaate hain। to kahaan ek, kahaan gyaarah! itni uski value badh jaati hai। do ke badli 11 kaha jaata hai। sangathan ki shakti ko prasiddha karne ke liye aise kahne mein aata hai। aap apne ko kaun-sa moti samajhte ho? maala ka moti ho va indipaindentsa moti ho? apni value ko dekhte huye, apni shakti ko dekhte huye yeh anubhav karte ho ki ham maala ke manke hain? ek do ko aise sangathan ke roop mein piraaye hue vailyuebhle moti samajhte ho? doosre bhi aapko samajhte hain va sirf aap hi apne ko samajhte ho? jaise koi vishesh karte hain va koi bhi reeti vijayi ban kar aate hain to unko medal milta hai na। vaise hi jo ab tak purooshaartha kar rahe hain, uskaasartiphiketapraiktikal mein lene ke liye hi beech-beech mein yeh sangathan hota hai। to is sangathan mein harek ne apna sangathit roop mein chalne ka, sangathan ke shakti ki value ka medal liya hai? university mein aai ho na। to ab tak ke purooshaartha va eeshvareey seva ka saartiphiket to lena chaahiye na। sabhi ek do se kahaan tak santushta hain va ek do ke sameep kitne hain, iska saartiphiket lena hota hai। ek to hai apne sangathan mein va samparka mein sahayog aur sabhi ke snehi rahne ka medal va inaam, doosra hai eeshvareey seva mein apne purooshaartha se jyaada se jyaada pratyakshata karna iska eenaam। teesra phir hai jo jis sthaan ke nimitta bane hue hain, us sthaan ki aatmaaen unse santushta hain va koi svayan sabhi se santushta hain। agar svayan bhi santushta nahin to bhi kami rahi aur aane vaalon mein se ek bhi koi santushta nahin hai to yeh bhi kami rahi। teacher se sabhi santushta hon। teacher ki padhaai va sambandh mein jisko aap log haindaaling kehte hain, usse sabhi santushta hain to iska bhi inaam hota hai। pahle shuru mein maala banaate the, kisliye? umang-utsaah badhaane ke liye। jis samay jo jis stage par hai usko us stage ka milne se khushi hoti hai। umang-utsaah badhaane ke liye aur ek do ki dekh-rekh karaane ke liye yeh saadhan banaate the। iska bhaav yeh nahin tha ki woh koi final stage ka medal hai। yeh hai samay ki, purooshaartha ki balihaari ka। isse umang- ullaas aata hai, result ka maaloom padta hai - kaun kis purooshaartha mein hai va kiska purooshaartha mein attention hai va paas hokar vijay ke adhikaari bane hain। isko dekh kar bhi khush hote hain। aap log ab bhi apni classes mein kisi ko inaam dete ho na। inaam koi badi cheezanheen hai, bhale hi ek roomaal do, lekin uski value hoti hai। jo purooshaartha kiya us vijayi ki value hoti hai, na kicheezki। aap kisi ko thodi seva ka inaam dete ho va class mein naam out karte ho to aage ke liye usko chhaap lag jaati hai, umang- utsaah ka tilak lag jaata hai। koi-koi to vishesh aatmaaen bhi vishesh karttavya karte rehte hain na। phir bhi nimitta bane hue hain। zaroor koi shreshthata va visheshta hai, tab to drama anusaar samarpan hone ke baad, sarvasva tyaagi banne ke baad auron ki seva ke liye nimit bane ho na। harek mein koi visheshta zaroor hai। ek do ki visheshta ka bhi ek do ko parichay hona chaahiye, kamiyon ka nahin। aap log aapas mein jab sangathan karte ho to ek do taraph ke samaachaar kisliye sunaati ho? harek mein jo visheshta hai woh apne mein lene ke liye। harek ko baap-daada ki knowledge dvaara koi vishesh gun praapta hota hai। apna nahin, mera gun nahin hai, knowledge dvaara praapta hua। ismen abhimaan nahin aavega। agar apna gun hota to pahchaanne se hi hota। lekin knowledge ke baad gunvaan bane ho। pahle to bhakti mein gaate the ki -- ham nirgun haare mein koi…। to yeh svayan ka gun nahin kahenge, knowledge dvaara svayan mein bharte jaate ho। isliye visheshta ka gun varnan karte huye yeh smriti rahe ki knowledge dvaara humein praapta hua। to yeh knowledge ki badaai hai, na ki aapki। knowledgeful ki badaai hai। usi roop se agar ek do mein varnan karo to ismen bhi ek do se visheshtaaen lene mein laabh hota hai। pahle aap logon ka yeh niyam chalta tha ki apne vartamaan samay ka sookshm purooshaartha kya hai, iska varnan karte the। oopar-oopar ki baat nahin lekin sookshm kamjoriyon par kis purooshaartha se vijayay pa rahe hain, woh ek do mein varnan karte the। isse ek do ko ek do ka parichay hone ke kaaran, jismen jo visheshta hai uska varnan hone se automatically uski kamjori taraph attention kam ho jaayega, visheshta taraph hi attention jaayega। pahle aapas mein aise sookshm rooh-roohaan karte the। isse laabh bahut hota hai। ek do ke vartamaan samay ke purooshaartha ki visheshta hi aapas mein varnan karo to bhi achha vaataavran rahega। jab topic hi yeh ho jaayega to aur taapiksa automatically rah jaavenge। to yeh aapas mein milne ka roop hona chaahiye, aur harek ki visheshta baith agar dekho to bahut achhi hai। aise ho nahin sakta jo koi samjhe mere mein koi visheshta nahin। isse siddha hai woh apne aapko jaante nahin hain। drishti aur vriti aisi natural ho jaani chaahiye jaise aap log doosron ko misaal dete ho ki jaise hans hote hain to unki drishti kismen jaavegi? kankadon ko dekhte huye bhi woh moti ko dekhta hai। isi prakaar natural drishti va vritti aisi honi chaahiye ki kisi ki kamjori va koi bhi baat sunte va dekhte huye bhi woh andar na jaani chaahiye, aur hi jis samay koi ki bhi kamjori sunte va dekhte ho to samajhna chaahiye - yeh kamjori inki nahin, meri hai kyonki ham sabhi ek hi baap ke, ek hi parivaar ke, ek hi maala ke manke hain। agar maala ke beech aisa-vaisa moti hota hai to saari maala ki value kam ho jaati hai। to jab ek hi maala ke manke ho to kya vriti honi chaahiye ki yeh meri bhi kamjori hui। jaise koi teevra purushaarthi hote hain to apne mein jo kamjori dekhenge woh mili hui yuktiyon ke aadhaar par phauran hi usko khatma kar dete, kab varnan nahin karenge। jab apni kamjori prasiddha nahin karna chaahte ho to doosre ki kamjori bhi kyon varnan karte? phalaane ne saath nahin diya va yeh baat nahin ki, isliye sarviski vriddhi nahin hoti; va mere purooshaartha mein phalaani baat, phalaani aatma, vighna roop hai -- yeh to apni hi buddhi dvaara koi aadhaar bana kar us par thaharne ki koshish karte ho। lekin woh aadhaar phaaundeshanles hai, isliye woh thaharta nahin hai। thode samay baad vahi aadhaar nuksaankaarak ban jaata hai। isliye holi-hans ho na। to holi hanson ki chaal kaunsi hoti hai? harek ki visheshta ko grahan karna aur kamjoriyon ko mitaane ka prayatna karna। to aisa purooshaartha chal raha hai? ham sabhi ek hai - yeh smriti mein rakhte hue purooshaartha chal raha hai? yahi is sangathan ki visheshta va bhinnata hai jo saare vishvamen koi bhi sangathan ki nahin। sabhi dekhne vaale, aane vaale, sunne vaale kya varnan karte ki yahaan ek-ek aatma ka uthna, bolna, chalna sabhi ek jaisa hai। yahi visheshta gaayan karte hain। to jo ekta va ek baat, ek hi gati, ek hi reeti, ek hi neeti ka gaayan hai, usi pramaan apne aapko check karo। vartamaan samay ke purooshaartha mein kaaran shabd samaapta ho jaana chaahiye। kaaran kya cheezhai? abhi to aage badhte ja rahe ho na। jab srishti ke parivartan, prakriti ke parivartan ki jimmevaari ko uthaane ki himmat rakhne vaale ho, challenge karne vaale ho; to kaaran phir kyaacheezhai? kaaran ki rachna kahaan se hoti hai? kaaran ka beej kya hota hai? kis-na-kis prakaar ke chaahe mansa, chaahe vaacha, chaahe samparka va sambandh mein aane ki kamjori hoti hai। is kamjori se hi kaaran paida hota hai। to rachna hi vyartha hai na। kamjori ki rachna kya hogi? jaisa beej vaisa phal। to jab rachna hi ulti hai to usko vahaan hi khatma karna chaahiye ya uska aadhaar le aage badhna chaahiye? phalaane kaaran ka nivaaran ho to aage badhen, kaaran ka nivaaran ho to service badhegi, vighna hatenge - abhi yeh bhaasha bhi change karo। aap sabhi ko nivaaran dene vaale ho na। aap logon ke paas agyaani log kaaran ka nivaaran karne aate hain na? jo anek prakaar ke kaarnon ko nivaaran karne vaale hain woh yeh aadhaar kaise le sakte! jab sabhi aadhaar khatma hue to phir yeh deh-abhimaan, sanskaar automatically khatma ho jaavenge। yeh baaten hi deh-abhimaan mein laati hain। baaten hi khatma ho jaavengi to uska parinaam bhi khatma ho jaavega। chhote-chhote kaaran mein aane se bhinna-bhinna prakaar ke deh-abhimaan aa jaate hain। to kya ab tak deh-abhimaan ko chhoda nahin hai? bahut pyaara lagta hai? abhi apni bhaasha aur vriti sabhi change karo। koi ko bhi kis samay bhi, kis paristhiti mein, kis sthiti mein dekhte ho lekin vriti aur bhaav agar yathaartha hain to aapke oopar uska prabhaav nahin padega। kalyaan ki vriti aur bhaav shubhaachintak ka hona chaahiye। agar yeh vriti aur bhaav sada theek rakho to phir yeh baaten hi nahin hongi। koi kya bhi kare, koi aapke vighna roop bane lekin aapka bhaav aise ke oopar bhi shubhaachintakpan ka ho - isko kaha jaata hai teevrapurushaartheeva holi hans। jiska aapke prati shubh bhaav hai uske prati aap bhi shubh bhaav rakhte ho woh koi badi baat nahin। kamaal aisi karni chaahiye jo gaayan ho। apkaari par upkaar karne vaale ka gaayan hai। upkaari par upkaar karna - yeh badi baat nahin। koi baar-baar giraane ki koshish kare, aapke man ko dagmag kare, phir bhi aapko uske prati sada shubhaachintak ka adol bhaav ho, baat par bhaav na badle। sada achal-atal bhaav ho, tab kahenge holi hans hain। phir koi baaten dekhne mein hi nahin aavengi। nahin to ismen bhi time bahut vesta hota hai। bachpan mein to time vesta hota hi hai। bachcha time vesta karega to kahenge bachcha hai। lekin samajhdaar agar time vesta kar raha hai…। bachche ka vesta time nahin feel hoga, unka to kaam hi yeh hai। to aap ab jis seva ke arth nimitta bane hue ho woh stage hi jagat-maata ki hai।vishwa-kalyaankaari ho na। had ka kalyaan karne vaale anek hai। vishwa-kalyaan ki bhaavna ki stage hai --jagat- maata। to jagat-maata ki stage par hote agar in baaton mein time vesta karen to kya samjhenge? panjaab ki dharti par kaurav government ko naaj hai, to paandav government ko bhi naaj hai। panjaab ki visheshta yeh hai jo baapdaada ke kaarya mein madadgaar phalasvaroop sabhi se jyaada panjaab se nikle hain। sindha se nikle hue nimitta bane hue ratnon ne aap ratnon ko nikaala। ab phir aap logon ka karttavya hai aise achhe ratna nikaalo। khit-pit vaali na hon। aap logon dvaara jo saboot nikalna chaahiye woh ab apni checking karo। apni rachna se kab tang ho jaate ho kya? yeh to sabhi shuru se chalta aata hai। aap logon ke liye to aur hi sahaj hai। aap logon ko koi sthool paalna nahin karni padti, sirf roohaani paalna। lekin pahla poor nikalne samay to donon hi jimmevaari thi। ek jimmevaari ko poora karna sahaj hota hai, donon jimmevaari mein samay dena padta hai। phir bhi pahla poor nikla to sahi na। ab aap sabhi ka bhi yeh lakshya hona chaahiye ki jaldi-jaldi apne sameep aane vaale aur praja - donon prakaar ki aatmaon ko ab pratyaksha karen। woh pratyakshaphal dikhaai de। abhi mehnat jyaada karte ho, pratyakshaphal itna dikhaai nahin deta। iska kaaran kya hai? baapdaada ki paalna aur aap logon ki eeshvareey paalna mein mukhyaantar kya hai jis kaaran shama ke oopar jaise parvaane phida honechaahievah nahin ho paate? drama mein part hai woh baat doosri hai lekin baap samaan to banna hi hai na। pratyakshaphal ka yeh matlab nahin ki ek din mein vaaris ban jaayenge lekin jitni mehnat karte ho, ummeed rakhte ho, us pramaan bhi phal nikle to pratyakshaphal kaha jaaye। woh kyon nahin nikalta? baapdaada koi bhi karma ke phal ki ichchha nahin rakhte। ek to niraakaar hone ke naate se praarabdha hi nahin hai to ichchha bhi nahin ho sakti aur saakaar mein bhi practical part bajaaya to bhi har vachan aur karma mein sadaiv pita ki smriti hone kaaran phal ki ichchha ka sankalp-maatra bhi nahin raha। aur yahaan kya hota hai - jo koi kuchh karte hain to yahaan hi us phal ki praapti ka rehta hai। jaise vriksha mein phal lagtaazroor hai lekin vahaan ka vahaan hi phal khaane lagen to uska phal poora pak kar practical mein aave, woh kab na hoga kyonki kachcha hi phal kha liya। yeh bhi aise hai, jo kuchh kiya uske phal ki ichchha sookshm mein bhi rehti zaroor hai, to kiya aur phal khaaya; phir phalasvaroop kaise dikhaai deve? aadhe mein hi rah gaya na। phal ki ichchhaaen bhi bhinna-bhinna prakaar ki hain, jaise apaar duhkhon ki list hai। vaise phal ki ichchhaaen va jo uska respaansa lene ka sookshm sankalp zaroor rehta hai। kuchh-na-kuchh ek-do percent bhi hota zaroor hai। bilkul nishkaam vriti rahe - aisa nahin hota। purooshaartha ke praarabdha ki knowledge hote hue bhi usmein ataichmaint na ho, woh avastha bahut kam hai। misaal - aap logon ne kinhon ki seva ki, aath ko samjhaaya, uski result mein ek-do aap ki mahima karte hain aur doosre na mahima, na glaani karte hain, gambheerta se chalte hain। to phir bhi dekhenge - aath mein se aapka attention ek-do percentage mein un do teen taraph jyaada jaavega jinhonne mahima ki; uski gambheerta ki parakh kam hogi, baahar se jo usne mahima ki unko sveekaar karne ke sanskaar pratyaksha ho jaavenge। doosre shabdon mein kehte hain - inke sanskaar, inka svabhaav milta hai। phalaane ke sanskaar milte nahin hain, isliye door rehte hain। lekin vaastav mein hai yeh sookshm phal ko sveekaar karna। mool kaaran yeh rah jaata hai -- karenge aur result ka intajaar rahega। pahle attention is baat mein jaavega ki isne mere liye kya kaha? mainne bhaashan kiya, sabhi ne kya kaha? usmein attention jaavega। apne ko aage badhaane ki em se result lena, apni sarviske result ko jaanna, apni unnati ke liye jaanna - woh alag baat hai; lekin achhe aur bure ki kaamna rakhna woh alag baat hai। abhi- abhi kiya aur abhi-abhi liya to jama kuchh nahin hota hai, kamaaya aur khaaya। usmein will-power nahin rehti। woh andar se sadaiv kamjor rahenge, shaktishaali nahin honge kyonki khaali-khaali hain na। bhari hui cheezpaavarphul hoti hai। to mukhyakaaran yeh hai। isliye phal pak kar saamne aave, woh bahut kam aate hain। jab yeh baat khatma ho jaavegi tab niraakaari, nirhankaari aur saath-saath nirvikaari - mansa-vaacha-karmana mein teenon subject dikhaai denge। shareer mein hote niraakaari, aatmik roop dikhaai dega। jaise saakaar mein dekha- bujurga tha na, lekin phir bhi shareer ko na dekh rooh hi dikhaai deta tha, vyakta gaayab ho avyakt dikhaai deta tha! to saakaar mein niraakaar sthiti hone kaaran niraakaar va aakaar dikhaai deta tha। to aisi avastha practical rahegi। ab svayan bhi baar-baar deh-abhimaan mein aate ho to doosre ko niraakaari va aakaar roop ka saakshaatkaar nahin hota hai। yeh teenon hi hona chaahiye - mansa mein niraakaari stage, vaacha mein nirhankaari aur karma mein nirvikaari,zara bhi vikaar na ho। tera-mera, shaan-maan - yeh bhi vikaar hain। ansh bhi hua to vansh aa jaavega। sankalp mein bhi vikaar ka ansh na ho। jab yeh teenon stage ho jaavengi tab apne prabhaav se jo bhi vaaris va praja nikalni hogi woh phataaphat niklegi। aap log abhi jo mehnat ka avinaashi beej daal rahe ho uska bhi phal aur kuchh pratyaksha ka prabhaav -- dononikattheniklenge। phir quick sarvisdikhaai degi। to ab kaaran samjha na? iska nivaaran karna, sirf varnan tak na rakhna। phir kya ho jaavega? saakshaatkaarmoorta ho jaavenge, teenon stage pratyaksha dikhaai dengi। aajkal sabhi yeh dekhne chaahte hain, sunne nahin chaahte। dvaapar se lekar to sunte aaye hain। bahut sun-sun kar thak jaate hain, to majority thake hue hain। bhakti-maarga mein bhi suna aur aajkal ke neta bhi bahut sunaate hain। to sun-sun kar thak gaye। ab dekhne chaahte hain। sabhi kehte hain - kuchh karke dikhaao, practical pramaan do tab samjhenge ki kuchh kar rahe ho। to aap log ki pratyaksha har chalan, yahi pratyaksha pramaan hai। pratyaksha ko koi pramaan dene ki aavashyakta nahin rehti। to ab pratyaksha chalan mein aana hai। jo future mein mahaavinaash hone vaala hai aur nai duniya aane vaali hai, woh bhi aapke features se dikhaai de। dekhenge to phir vairaagya automatically aa jaavega। ek taraph vairaagya, doosre taraph apna bhavishya banaane ka umang aavega। jaise kehte ho - ek aankh mein mukti, ek mein jeevanmukti। to vinaash mukti ka get aur sthaapna jeevanmukti ka get hai; to donon aankhon se yeh dikhaai den। yeh puraani duniya jaane vaali hai -- aapke nain aur mastak yeh bolen। mastak bhi bahut bolta hai। koi ka bhaagya mastak dikhaata hai, samajhte hain - yeh bada chamatkaari hai। to aisi jab sarvisakren tab jayjaykaar ho। to ab vishwa ke aage ek sample banna hai। anek sthaan-centres hote hue bhi sabhi ek ho। sabhi behad buddhi vaale ho। behad ke maalik aur phir baalak। sirf maalik nahin banna hai। baalak so maalik, maalik so baalak। ek-do ke har raay ko regard dena hai। chaahe chhota hai va bada hai, chaahe aane vaala student hai, chaahe rahne vaala saath hai - harek ki raay ko rigaardazroor dena chaahiye। koi ki raay ko thukraana goya apne aapko thukraana hai। pahle to zaroor regard dena chaahiye, phir bhale koi samjhaani do, woh doosri baat hai। pahle se hi kat na karna chaahiye ki yeh rong hai, yeh ho nahin sakta। yeh uski raay ka disregard karte ho। isse phir unmein bhi disregard ka beej padta hai। jaise maa-baap ghar mein hote hain to natural bachchon mein woh sanskaar hote hain maa-baap kokopeekarne ke। maa-baap koi bachchon ko sikhlaate nahin hain। yeh bhi alaukik janma mein bachche hain। bade maa-baap ke samaan hote hain। isliye aaj aapne unki raay ka disregard kiya, kal aapko woh disregard dega। to beej kisne daala? jo nimitta hain। chooha pahle phoonk dekar phir kaatta hai। to vyartha ko kat bhi karna ho to pahle unko regard do। phir usko kat karna nahin lekin samjhenge - hamko shreemat mil rahi hai। regard de aage badhaane mein woh khush ho jaavenge। kisko khush kar phir koi kaam bhi nikaalna sahaj hota hai। ek do ki baat ko kab kat nahin karna chaahiye। haan, kyon nahin, bahut achha hai - yeh shabd bhi regard denge। pahle ‘na’ ki to naastik ho jaavenge। pahle sadaiv ‘haan’ karo।cheezabhle kaise bhi ho lekin uska bithan (dibbi) achha hota hai to log prabhaavit ho jaate hain। to aise hi jab samparka mein aate ho to apna shabd aur swaroop bhi aisa ho। aise nahin ki roop mein phir ‘na’ ki rooprekha ho। ismen raham aur shubh kalyaan ki bhaavna se chehre mein kab change nahin aavegi, shabd bhi yuktiyukta niklenge। baapdaada bhi kisko shiksha dete hain to pahle svamaan de phir shiksha dete hain। to aajkal jo bhi aate hain woh apne maan lene vaale, thukraaye hue ko svamaan-regard chaahiye। isliye kab bhi kisko disregard nahin, pahle regard dekar phir kaato। unki visheshta ka pahle varnan karo, phir kamjori ka। jaise operation karte hain to pahle injection aadi se sudh-budh bhulaate hain। to pahle usko regard se us nashe mein thahraao, phir kitna bhi operation karenge to operation success hoga। yeh bhi ek tareeka hai। jab yeh sanskaar bhar jaavenge tovishvase aapko regard milega। agar aatmaon ko kam regard denge to praarabdha mein bhi kam regard milega। achha।