Murli de Mamma - 004

> mama murli madhuban 25-04-65

kalpa vriksha ka gyaan

record:-

duniya rang rangeeli baba duniya rang…

gyaan… srishti roopi vriksha ko abhi jaan gae ho na achhi tarah se, kyonki yeh manushya srishti vriksha variety hai। anek dharma aur anek hi, har ek dharma ka har ek ka apna apna। to yeh sab variety sansaar kaha jaata hai isko। ek na mile doosre se। to yeh sansaar abhi vriddhi ko paakar kar karke abhi, phir hai vriddhi bhi to kam hongi na। koi cheej badhti hai to phir uski end bhi honi hai। aise nahin hai ki vriddhi hote hote hote hote vriddhi hi chalti rahegi, nahin। jo cheej badhti hai usko phir ghatna bhi hai। to yeh manushya srishti roopi saari chakkar ko abhi buddhi mein samjha hai। aur abhi jaante hain ki yeh bhi vriddhi ko paaya hua vriksha, abhi iski end jaaegi। aise nahin hai ki abhi aur aage vriddhi hoti chale nahin। abhi vriddhi ko pa chuka hai abhi iska ant hokar karke phir nai duniya kaho ya phir woh sukh ki duniya kaho jismen phir sankhya thodi। abhi jabhi vriddhi ko paata hai to sankhya bahut hai। abhi jabhi vriddhi ko paana hota hai to dukh bhi vriddhi ko paata hai। jab sankhya thodi hai jisko satayug kaha jaata hai tab phir aisa nahin kahenge ki usi time hai phir sukh ki duniya hai। to phir yeh sabhi cheejen abhi buddhi mein hain iseelie abhi yeh vriddhi ko paaya hua, dukhon ko hi badhne ka hai lekin yeh jab vriddhi poori hongi to yeh dukh ka bhi ant ka samay poora rahega। aur phir sukh ki duniya aur usmein zaroor hai jo itne dharmon ki aur itni sankhya ki vriddhi jo peechhe peechhe hui hai to zaroor hai ki yeh itne anek dharma bhi to phir nashta honge na। phir iske naam nishaan nahin honge to yeh sabhi cheejen kaisi vriddhi ko party hai। aise nahin kahenge ki shuru se hi sab kuchh hai nahin nahin। agar shuru se hi sab kuchh to phir apna apna time nahin dete। dekho jaise Christianity hai to uska bhi to time hai na, ki bhaai isko 1965 varsha hue abhi to zaroor hai shuru jo cheej hui hai itne varshon se phir uska kuchh time bhi hoga jahaan poora hoga। aise nahin ki chali hai to chalti hi rahengi ya kahenge shuru se hi hai sab, nahin। sab shuru se hote to uska andaaja kyon karte, aise nahin kahenge ki duniya ki shuruaat 1965 baras se hui hai, duniya ko to kehte hain na bahut kaal hue, lekin yeh dharma ka time hai bhaai yeh Christianity kab se chaalu hui? bhaai itne time se, yeh buddhisma dharma kab se chaalu hua? bhaai itne time se, yeh islaami dharma kab se hua? bhaai itna time, to time hai na unka। to iska matlab hai uske pahle yeh cheejen nahin thi, to yeh jo cheejen nahin thi, hui hai phir isko na bhi hona hai na। aise nahin hai ki hai to phir chalenge, nahin। jaise shuru hui hai vaise usko poora bhi hona hai। to phir poora hone ka bhi to samay hoga na। phir time hoga to yeh sabhi cheejen buddhi mein hai ki tum ka time bhi abhi aakar karke poora hua hai, aur sabka ek saath time poora hota hai। aise nahin hai ki islaami dharma ka poore hone ka apna time hai, poora hona end sab ki hai, lekin shuru hona apne apne time par hai jaise vriksha ka, iseelie iski srishti ki manushya srishti ki khushaamad vriksha ke saath kyonki vriksha mein jaise daal-daal taaliyaan apne apne time par aati hain parantu vriksha ki saari ki aayu poori hongi to ek saath ho jaaenge। sab daal taal taaliya ya jad jo bhi hai sab phaaundeshan sabka end hoga to ek saath hoga aur shuru hoga to apne apne samay par hoga। isliye geeta mein bhi is manushya srishti ki khusaabat vriksha ke saath ki gai hai, iseelie ki gai hai ki jis tarah se vriksha ki utpatti apne apne time par yaani unki vriddhi jo hoti hai apne apne samay par vriddhi, ek saath nahin hoti aisa nahin ki saara hi jhaad jo hai ek saath nikal aata hai, nahin। pahle jad peechhe daal peechhe taal peechhe taaliyaan, time, apne apne samay par, phir end hoti hai ek saath। kyonki vriksha ki aayu poori hongi to saath mein hongi aise nahin ki taal ki yahaan, taaliyon ki vahaan, nambarvaar aise hongi, na। ek saath hongi। to yeh sabhi cheejen bhi buddhi mein rakhne ki hai ki yeh manushya srishti ka bhi utpatti ya unka kahai vriddhi hona aur phir uska ant hona yeh usi tareeke se hain jaise vriksha ka hai। iseelie vriksha ke saath uska yahaan bhi apna dikhlaaya hua hai vriksha ka jhaad ke oopar ki vriddhi aise hoti hai jaise vriksha ki hoti hai aur end bhi jaisa vriksha ka hota hai। to ek hi saath to abhi yeh aakar kar karke saara manushya srishti roopi vriksha maano jadajdi bhoot hua hai abhi iski end। to iseelie phir ek saath sabka sabhi dharma sabhi jo kuchh hai abhi sabki end। aur sabhi dharma vaale bhi maante hain dekho musalmaan bhi apne kayaamat ko maante hain, woh bhi samajhte hain abhi hamaara kayaamat ka samay hai। aur angrej log, yeh Christian log bhi maante hain apna sigreekeshan to vo bhi samajhte hain unke bhi hisaab se abhi unka time hai। woh apna batlaate hain 2000 baras ki, to hamaari bhi Christianity ka time itna hai to usmein baaki dekho thoda time। aur hindu bhi pralay naam ka lete to hai lekin woh pralay samajhte hain ekdam pralay ho jaaengi, pralay ka matlab yeh nahin hai ki ekdam se naash ho jaaenge nahin। yeh srishti kabhi bilkul nashta hoti hi nahin hai। manushya srishti anaadi hai baaki isi tarah se vriddhi ko paati hai aur isi tareeke se phir kam padti hai। to abhi vriddhi ko paakar karke abhi aap poori hui hai baaki bhi jo thoda bahut vriddhi ko, abhi dekho speed chal rahi hai na vriddhi ki bahut teji se jitna bhi baaki pa rahi hai। paane ki hai woh pa rahi hai baaki haan end bhi nishaani bhi aa gai hai ki abhi duniya ka ant aa chuka hai। to nishaaniyaan sab khadi hai, dikhaai padti hai na achhi tarah se ki abhi najar nahin padti hai? ki duniya ke end ki ye nishaaniyaan hai aur idhar hamaari vriddhi ka bhi ant ka samay ka abhi time aakar karke pahuncha hai। to yeh sabhi najar padti hai na achhi tarah se? ya abhi nahin samajh mein aata hai ki nahin yeh to duniya ka chala hi aaya hai, vaise hi chalta chalega nahin। yeh duniya ka bhi change hone ka hai। duniya to chalti chalenge aise nahin duniya nahin hongi lekin duniya ka parivartan baahar hi hai abhi। to yeh sabhi cheejen buddhi mein rakhne ki hai us anusaar abhi kya hone ka hai uske liye hamko kya karne ka hai, woh upaay baithkar karke abhi baap samjhaate hain। jo kaha hai ki main aata hoon satya dharma sthaapan karne ke liye to baap ne kaun sa dharma sthaapan kiya, yeh koi jaanta nahin hai। bhale bhaaratvaasi gaate hain geeta mein kehte bhi hain ab aaya hai adharma naash karke satayug sthaapan karne parantu koi bata thodi sakta hai ki bhagwan ne kaun sa dharma sthaapan kiya hai। agar poochha jaae ki bhaai Christ mein kaun sa dharma sthaapan kiya to bahut bata bhi denge haan bhaai Christian dharma to isne sthaapan kiya to bhaai buddha dharma buddha ne sthaapan kiya islaami dharma phalaane sthaapan kiya apne dharma sthaapak ka naam bataaenge lekin paramatma ne jo kaha ki main aakar karke dharma sthaapan karta hoon uska naam kya hai koi bataae, lekin jaante nahin hain। abhi apan samajhte hain ki haan, usne yeh devi devta dharma ki sthaapna ki to devi-devta dharma kisne sthaapan kiya? use ham parampita paramatma ne aakar kar kar ke devi-devta dharma sthaapan kiya aur usi time par hi duniya svarga thi। doosre jo bhi dharma aae hain to duniya svarga to nahin hai na, to svarga ka time hai jab devi-devta dharma tha aur paramatma ne aakar karke woh dharma hi sthaapan kiya hai aur dharmon ka nashta। to zaroori hai ki vinaash karen tabhi to haan sthaapna aur yeh kaam unka hi ho sakta hai। iseelie usko liberator kaha jaata hai vo ek hai baaki jo bhi dharma sthaapak hain unko liberator nahin kaha jaata kyonki woh koi vaapas nahin le jaate hain woh to aate hain sankhya ko badhaate hain। woh aane se unhon ki sankhya badhti hai aur baap aata hai to sankhya ko hai vaapas le jaata hai sabko aur phir woh baaki sankhya unki generation jo hoti hain jo sada sukhdaai banti hai। to yeh hisaab bhi saara samajhna hai। samajhne ka he bahut world ki saari jenreshans kaise chalti hai aur yeh kaise utpatti hoti hai iska end kaise hota hai abhi kaun sa time hai to yeh abhi woh change aane ka samay hai। sab dharma pahle nahin the, phir to nahin honge na phir bhi to apne time par phir Christ aaega, phir yeh Christianity sthaapan karega lekin abhi na hove tabhi to phir apne time par hona to yeh world history repeat bhi hoti hai apne apne time pa।ra phir sabko aana hai, yeh repeat bhi kaise hoti hai aur iska shuru hona har ek cheej ka apna apne time par poora hona hai to yeh saari history ko samajhna hai। to world ki history ko bhi samajhna hai unke saath indivijual ham aatma ka bhi saara chakkar kaise chalta hai in sab baaton ko samajhna hai। baaki aise nahin hai ki bas aaya, gaya, khaaya piya chalo to yeh saara janma yeh chalta hi rehta hai, nahin। yeh sabhi hisaab se aisi baaten kaise chalte hain unke hisaab ko bhi samajhta hai na। iseelie baap baithkar karke samjhaate hai। isko bhi samjhaane ki jaroorat kyon hai? kyonki iske jaanne se hamko pata chalta hai ki hamaara sabse shreshtha dharma athva hamaara sabse shreshtha karma ki praarabdha kaun si hai। to tabhi to maaloom padta hai na, ki sab shreshtha dharma kaun sa tha। bhaai vahi devi devta unke kaun se lakshan hain? woh kaun aa karke banaata hai? uske liye kya purushaartha raha hai? woh baithkar karke baat samjhaate hain, abhi ham uska saubhaagya paate hain। ham koi yahaan kristan banne ke liye nahin hai, ham koi aur nahin, ham vahi saubhaagya paane ke liye jo satya dharma param pita paramatma ne sthaapan kiya hai, woh abhi apna kaam kar raha hai, yeh koi dharma sthaapit manushya ka kaam nahin hai yeh parampita paramatma ka, woh aakar karke jisne aakar karke duniya ke oopar ek dharma aur ek raajya banaaya hai aur baaki raajya aur dharma sab nashta kie yeh unka abhi kaam chal raha hai। to yeh buddhi mein hona chaahiye ki yeh abhi kaarya unka ho raha hai, jo authority hai, jisko hi world almighty authority kaha jaata hai। woh authority ka kaam aur vahi abhi vaapas le ja raha hai। jo is sankhya ko le jaaega na aatma bhi to immortal hai na, nahin to aatmaaen kidhar jaaenge। itni aatmaaen aai hai, to phir apne thikaane par bhi to jaaenge na jahaan se aai hain। to usko ghar bhi pahunchaana hai na, pahunchaaega kaun? pahunchaane vaala woh hai, iseelie param parampita paramatma ke dvaara, unke dvaara aur koi pahuncha hi nahin sakta kyonki unke liye, le jaane ke liye powerful soul chaahiye na, to sabse hai supreme saul isliye unko hi vaapas le jaana hai। to iseelie aakar karke baap phir jis ko hi gati sadgati abhi bahut thode samajhte hai ki gati sadgati bhi kisko kaha jaata hai। abhi gati sadgati ka matlab hi hai ki aatmaon ko vaapas le jaana to dekho vaapas le jaate hain aur phir apne apne time par apne apne samay par aaenge number vaar। parantu pahla number unhon ka hai iseelie number par aane ke liye pahle number mein dekho yeh purushaartha kar rahe hain। aur achhi tarah se purushaartha mein lage ho na? apna samajhte ho na ham kis liye yeh purushaartha kar rahe hain? jiske oopar manushya ke liye koi purushaartha hai hi nahin oonche mein ooncha purushaartha manushya ke oonche mein ooncha banaan yeh hai us parampita paramatma ka kaam। to iseelie dekho baap hamko aisa manushya banaata hai, haan… hai to manushya aise nahin ki manushya ke banaane ka matlab hai hamaara na kaam na karo, yeh banaata hai nahin। lekin hamaari stage woh oonchi banaata hai aisa। iseelie kehte hain main manushya ko dekho oonche mein ooncha banaata hoon। baaki aise nahin hamaari aankhen ,kaan, naak yeh baith kar ke banaata hai mitti se। jaise samjhaate ho gota banaaya phir svastika banaaya, nahin। ham ekdam gote ho gae na, khaali ho gae ekdam। hamaare se woh nikal thi bal। abhi baap aa kar karke phir bal daalta hai jisse hamaari life phir woh oonchi banti hai। to oonche mein ooncha manushya, is manushya ke oopar koi ooncha hai hi nahin isliye aapko woh banaata hai jo manushya mein oonche mein ooncha manushya। sabse oonchi manushya kaun se? yahi jismen ever healthy velthi ever wealthy। kabhi koi yahaan dukh hai hi nahin। kabhi chalte ho udhar, haan? yeh khyaal pakka hai na? to pakka khyaal rakho। iraada majboot rakho। aur ant mati ho gati jaisa… jaisa iraada vaisi vaisi yahaan kaha jaata hai ant mat so gati aisi… । aisi gati ko paaenge to aise apna dhaarna banaate raho। aur uske liye apna yeh purushaartha hai, athva karam hai karam karna hai। drama par moonjane ka nahin hai, karma karna hai baaki drama to samjha hai na nambarbaar yeh kahenge drama। isko kyon, naatak hai jaisa yeh jaisa khel hai। shuru kaisa hota hai poora kaisa hota hai beech mein baay plaantsa kaise aate hain, kahaani ek hi hai shuru se lekar karke bhaarat ka praacheen jo dharma tha jab girta hai to peechhe doosre doosre dharma aate hain to usko naatak ek hi hai। jaise kahaani hoti hai na, kahaani ek hi hoti hai, ek raaja yeh hai, phir woh raaja ka kaise raajaai chali gai, phir peechhe doosron ne aakar karke uske oopar win kiya aise kahaani mein chalta hai na। to yeh bhi aise pahle pahle hamaara ek raajya ek dharma tha jab uski power kam ho gai to phir aur doosre dharma aae, phir unki kuchh power ne kaam kiya bas aise hi chalte chalte chalte phir ant aati hai। phir sabhi dharmon ka bhi end hota hai। phir baap aa kar karke phir vahi praacheen sthaapna aadi sanaatan dharma ki sthaapna karte hain। to kahaani unki hai aur beech mein yeh sabhi baay plot aate hain to naatak ho gaya na, drama ho gaya। aur phir poora ho karke phir repeat hota hai, iseelie aur ko kehte hain ki yeh bana banaaya hai parantu bana banaaya jis niyam se hain hamko to us niyam par chalna hai na। woh karna to apna karma hai na, woh khaali naatak samajhna hai buddhi mein। bas aisa naatak hai baaki aise nahin ki usmein karna action, actor mein to ham ko aana hai to woh apna karma hamko karna hi hai। hamko apna saara madaar usi ke oopar rakhne ka hai achha bhog hai iseelie time thoda bachaana padega na, ab actors hain lekin is actor ka drama kahaan se shuru hota hai, kahaan poora hota hai woh actors ko maaloom to hona chaahiye hamaara part kya hai, ham kya bane hue the, ab kahaan pahunche hain, yeh sabhi baaton ka knowledge hona chaahiye na। to baith kar karke abhi samjhaate hain, baap bhi abhi hai, gop gopiyaan bhi abhi hain, aur apna saubhaagya bhi baap se le bhi abhi rahe hain। to usmein bhi humein apne ki koi kami nahin daalne ki poora attention dena hai poora purushaartha karna hai। kya hai to yahi hai baaki haan thodi-thodi takdeer hai, ki dhanvaan bana to kya bana, thoda ek baar to kya hua। kampleet takdeer, to takdeer to tadbeer, kaisa? khyaal aisa hi kiya hai na? pakka? to is nishchita se aur dridhta se hatna nahin hai, aur ismen poora phir chalna bhi hai। us banne ke liye, us paane ke liye, jo kuchh karna hai woh to karke rehna padega na। to apni shakla dikhlaai hai, to yahaan woh banne ka purushaartha rakh rahe hain? kaise? rakh rahe ho na achhi tarah se? achha baap ko yaad karte ho na achhi tarah se? aur daada daada ko samjha hai na achhi tarah se? baapdaada aur maa ki meethe meethe… meethe hona? ki kadvi? pakka? meethi… ? achha…aise meethe meethe shikaayat hai sapoot bachchon preet yaad pyaar aur good morning aur sab time good rakhne ka poora purushaartha rakhte ho na? koi maaya bed ka sang nahin karna। sambhal ke rehna। na koi krodh, na lobh, na moh, na ahankaar। ahankaar ki to haan., pahle hi khabardaari rakhne ki hai। iseelie in sab baaton ko sambhaalte rehna।koi bhi aisa, inka maaya ka sang nahin karna hai। isi sang se bachte rehna ,to bachte rehte ho na, (kisi ne kaha nahin lobh hota hai) are kyon? lobh hona hai shuddh, baaki shareer nirvaah arth to kaam karna hi hai na