Murli de Mamma - 109

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mama murli madhuban

paramatma aur dharmaatma mein antar aur unke kartavya

duniya yeh to maanegi hi ki paramatma ek hai । abhi saari duniya ka parampita paramatma jo ek hai to unko hi kaha jaata hai niraakaar paramatma aur niraakaar paramatma ke liye hi saari duniya paramatma ek kehti hai । to yeh bhi samajhne ki baat hai ki paramatma to ek hi hai na । aise to nahin hai na ki sabhi dharma ka paramatma alag alag hai। sabhi dharmon ke dharma pita alag-alag kah sakte hain jaise Christ hai Christian dharma sthaapan karne vaala, buddha Buddhism dharma sthaapan karne vaala parantu khud Christ athva buddha athva islaam dharma sthaapan karne vaale ne bhi apne ko aisa nahin kaha ki main parampita paramatma hoon ya bhagwan hoon । nahin, unhonne bhi us niraakaar paramatma ki or ishaara rakha ki paramatma vo hai । jaise Christ ne bhi apne ko san oph god kaha aise nahin kaha aai em god, nahin san oph god aur paramatma usi niraakaar ko kaha to jo khud dharma sthaapak hai unhonne bhi apne ko god na maan karke usi niraakaar ko kaha । guru naanak dev ne bhi usko oopar rakha ki oonche se ooncha bhagvan to woh niraakaar ko rakha na। apne ko nahin kaha ki main paramatma hoon apne ko aur hi neeche rakha । to yeh sabhi cheejen samajhne ki hai ki jin dharma sthaapan karne vaalon dharma pitaaon ne bhi apne ko paramatma parampita nahin kaha unhonne bhi unko apna pita rakha to woh unki santaan ho gai na। to yeh sabhi baaten samajhne ki hai ki sabka pita ek hai। abhi sabka pita ek jisko niraakaar kaha jaata hai to uski bhi to jaankaari honi chaahiye na ki woh parampita paramatma kaun hai । abhi ham bhaaratvaasi bhi jo krishna athva raam ko maante hain to yeh bhi to samajhne ki baat hai na ki krishna aur raam unko paramatma kahen ya unhein bhi paramatma ki santaan kahen kyonki krishna aur raam yeh to sooryavanshi aur chandravanshi raaje mahaaraajaaen satayug aur treta ke hokar ke hue hain aur yeh devi devta to inko devta kahenge । in devtaaon ko aisa devta banaane vaala bhi woh parampita paramatma hai to paramatma to alag ho gaya na iseelie bhaaratvaasiyon mein hi yeh chitra bhi hain raameshvar ka ya krishna ka, sabhi devtaaon ka jismen sabhi devtaaen shivling ki jo pratima hai na unka baithkar ke poojan karte hain। to woh dikhaate hain jaise raameshvar ka dikhlaaya hai ki raam ne shiv ka poojan kiya hai। aise krishna ka bhi dikhaate hain aur sabhi devtaaon ka mila hua chitra bhi dikhlaate hain brahma vishnu shankar sab shivling ke aage haath jodkar khade hain। to woh shivling pratima woh niraakaar paramatma ki jisko jyoti rup ya jyotirlingam niraakaar paramatma kaha jaata hai unki pratima hai jisko chitron mein dikhlaate hain ki sabhi devtaae bhi uski maanyata karte hain krishna raam aadi bhi । to yeh samajhne ki baat hai ki woh jo niraakaar hai jisko shiv kaha jaata hai parantu kai bhaaratvaasi shiv aur shankar ko bhi nahin samajhte hain na iseelie woh samajhte hain ki shiv aur shankar ek hain। abhi aisa nahin hai shiv kaha jaaega niraakaar ko na to shankar jo chitron mein dikhaate hain na ki unke gale mein saanp aadi pade hain, abhi yeh bhi unka bachcha hai । use bhi devta kahenge, shankar ko devta kahenge । shankar ko paramatma nahin kahenge shiv ko paramatma kahenge to shiv aur shankar ke bhi antar ko samajhna hai na। to shankar ho gaya shiv ka bachcha aur sabhi devta hai shiv ke bachche । dharma sthaapak dharma pita bhi shiv ke bachche। to shiv niraakaar unko kaha jaaega jyotirlingam shiv paramatma unheen ko hi paramatma kaha jaata hai। to abhi sabka pita to ek ho gaya na isliye har ek ke occupation ko samajhne ki baat hai ki paramatma kya devta kya aur manushya kya ban sakta hai। manushya paramatma ban sakta hai ya manushya ko devta banna hai to ye sabhi cheejen bhi to samajhne ki hai na। har ek cheej se har ek ka occupation achhi tarah se samajhna hai। sab mil milaakar ke ek hi to nahin kahne ka hai na । abhi minister, governor, collector sab ki post alag hai aur har ek ka occupation aur kartavya alag hai। aise to nahin kahenge na ki sab ek hai। isi tarah se param aatma aur paramatma ka kartavya alag hai aur devta aur devtaaon ke gun, occupation alag hai। to har cheej ko samajhne ki baat hai iseelie devta aur paramatma ko milaakar ek kah dena yeh badi bhaari bhool ho jaati hai । to jisko ham maante hain parampita saari duniya ek ko kehti hai to woh ek kaun hai। to ek hai yeh jyotirlingam niraakaar paramatma jisko star light kaho ya bindi kaho lekin hai to chhoti si hi yeh to chitra mein bada dikhaaya hai lekin hai to chhoti si bindi। to aatma bhi aisi hi cheej hai parantu aatma har ek ki apni apni alag alag hai। jitne manushya hain utni aatmaaen hain aise nahin kahenge sab ki aatma ek hi hai nahin to har ek aatma alag-alag hai। jitne manushya utni hi aatmaaen hain, souls hain ek soul nahin hai । soul supreme soul jisko god kaha jaata hai woh ek hai to sabhi aatmaon mein unko ooncha kahenge kyonki woh janma maran rahit hain to god ko supreme soul kahenge । aai em soul yaani ham manushya aatmaaen aatma hai। to apne ko kahenge aai em soul san oph supreme soul। to god ko supreme kyon kaha jaata hai, hai woh bhi soul parantu supreme kyon kehte hain iseelie kehte hain kyonki woh janma maran mein nahin aate hain aur ham sab aatmaaen shareerdhaari janma maran mein aate hain is korporiyal world mein anek janmon mein ham part bajaane aate hain lekin ham aatmaaen aati kahaan se hain niraakaari duniya ka matlab hi hai incorporeal world । to world hai yaani incorporeal ek nahin hai incorporeal ki bhi world hai yaani bahut hai। world kaha jaata hai usi cheej ko jismen bahut ho। dekho yeh manushya srishti athva manushya ki world yaani usko kaha jaata hai korporiyal world to yeh korporiyal bahut hai na, ek thodi hai ek manushya hota to phir isko world thodi kehte। to yeh bahut hai isliye usko kaha jaata hai korporiyal world। korporiyal world yaani saakaar shareer dhaaran karne vaale manushyon ki duniya to shareer dhaaran karne vaali manushya aatmaaen bahut hai ek nahin hai ek hota to phir usko duniya nahin kehte। duniya maana ismen bahut hote hain unko milaakar duniya kahne mein aati hai। isi tarah se niraakaari bhi duniya hai maana niraakaari bahut hai ek nahin hai, to bahut kaun aatmaaen aur paramatma bhi vahaan ka nivaasi । to yeh sabhi cheejen samajhne ki hai ki yeh sabhi soul unko kaha jaata hai incorporeal world, hindi mein kahenge niraakaari duniya aur angreji mein kahenge incorporeal world aur is saakaar duniya ko kahenge korporiyal world aur hindi mein kehte hain saakaar duniya । to yeh sabhi cheejen samajhne ki hai na iseelie hamaara pita saari duniya ka ek unheen ko kaha jaaega। abhi yeh jo kai bhaaratvaasi bhi samajhte hain ki paramatma ka avatran hua abhi unke avatran ko bhi samajhna hai ki haan supreme soul bhi jo niraakaar hai na abhi uska avatran hua hai । avatran ka matlab hai jaise ham aatmaaen oopar se niraakaari duniya se yahaan aati hain na saakaar mein yaani shareer ko lete hain to paramatma bhi jo supreme soul hai woh bhi ek baar aata hai parantu woh kehte hain main manushya sadrishya prakriti ke vash hokar ke karma ke hisaab se shareer nahin leta hoon main aata hoon prakriti ko adheen karke yaani shareer ka aadhaar lekar ke yeh geeta ki bhi varshan hai ki main prakriti ka aadhaar leta hoon yaani tempareri aakar ke manushya tan ka sahaara leta hoon baaki mera koi apna tan apne karmon ke hisaab se aisa nahin hai parantu main kyon aata hoon mujhe bhi aana padta hai yeh manushya aatmaaen jo paanch vikaaron ke vash ho karke maaya ki bondage mein bandh gai hai na aisi jab dukh ashaanti mein aa jaati hain aatmaaen athva manushya tabhi main phir aa karke unhon ko usse chhudaata hoon । kaha bhi hai na yada yada hi dekho geet bhi abhi suna ki haan chhod de aakaash sinhaasan, abhi koi aakaash mein to nahin baitha hai na। aakaash se paar jisko kaha jaaega inphinit light to aakaash yaani paanch tatvon se bhi paar imphinit light mein jahaan aatmaaen bhi nivaas karti hain aur jahaan paramatma bhi nivaas karte hain jaise sthal mein aakaash mein to is sthal mein manushya rehte hain isi tarah se imphinit light mein aatmaon ka aur paramatma ka nivaas hai to aatmaaen vahaan par aati hai lekin ek baar paramatma kehte hain jab sab aatmaaen janma maran ke chakkar mein aakar ke phir paanch vikaaron ke bas mein phans jaati hain tab phir main unko chhudaane aata hoon । to kaha hai na geet mein bhi suna ki yada yada hi dharmasya glaanirbhavti bhaarat ki jab-jab adharma ki vriddhi hoti hai arthaat dharma ki haani hoti hai tab tak main aata hoon athva jab paap badh jaata hai tab tab main aata hoon । to aate hain kaahe ke liye, aate hain paapon se chhudaane ke liye to woh unka power shakti kaam karti hai paapon ke oopar kyonki supreme soul hai na woh janma maran rahit hai ever pure hai to unko kaha jaaega paramatma । to woh hai ever pure aur ham aatmaaen janma maran mein aati hain iseelie ham aatmaaen jo hai na paap aatmaaen banti hai dekho kehte bhi hai na paap aatma, punya aatma to paap aur punya to aatma ke oopar lagta hai na aise nahin jaise kai samajhte hain aatma nirlep hai, aatma ko koi lep chhep nahin lagta hai, nahin aatma ko hi to lagta hai na । agar aatma ko nahin lagta to manushya ek shareer chhodkar ke doosra kaun lete hain, aatma hi to leti hai na। aatma hi to yeh body ka cover chhod kar ke ja karke doosra leti hai to aatma hi to apne karmon ka hisaab le jaati hai na achha bura। to achha bura aatma ke saath raha tabhi to aatma jaati hai aur ja kar ke phir jo karma ka hisaab hai doosre janma mein paati hai to woh kaun paati hai, aatma hi to paati hai na। agar shareer ko paana ho to shareer jaave । nahin, shareer to idhar chhoda jaati hai jaati hai aatma to uska matlab hai rispaansibal aatma hai na। aatma apne karma ke achhe bure ka hisaab lekar ke doosre shareer ko jaakar ke leti hai। to leti aur chhodti kaun hai aatma, shareer ek chhodti hai doosra leti hai aur karmon ka hisaab uske saath raha to achha chaahe bura woh aatma ke saath raha na lep chhep yaani aatma ke oopar hi to rispaansibiliti rahi na। to yeh sabhi cheejon ko samajhna hai iseelie paramatma kehte hain main tabhi aata hoon jab aatmaon ke oopar yeh mel, aavran kaho ya angreji mein isko dasta yeh sab chadhti hai to aata hoon unko phir utaarne ke liye। jaise dekho soorya hota hai na chandrama hota hai uske oopar grahan lagta hai to phir kehte hain na de daan to chhoote grahan to abhi aatma ke oopar bhi yeh maaya ka, paanch vikaaron ka grahan laga hua hai to baap kehte hain abhi de daan yaani yeh vikaaron ko chhodo to phir tumhaara yeh grahan utar jaaega। phir tum aatma jo asul purified thi woh purified ho karke tumko phir shareer bhi purified milega jinko phir devta kehte the, abhi shri krishna aur shreeraam inhon ko devta kehte hain kyonki inki aatma bhi pavitra thi aur shareer bhi pavitra tha to inhon ko devta kaha jaata hai to aise manushya jinki aatma bhi pavitra shareer bhi pavitra aise sirf satayug aur treta ke manushya the yaani devtaaen bhi manushya ko hi kahenge na। manushya bhi kvaaliphaaid jinko kaha jaata hai sarvagun sampanna solah kala sampoorn sampoorn nirvikaari, to yeh manushya nirvikaari the, sarvagun sampanna the, kampaleet the to kampleet manushya ko devta kaha jaata hai iseelie woh aatma bhi pavitra shareer bhi pavitra to yeh sabhi cheejen samajhne ki hai kyonki bhaaratvaasi shreekrishna ko to maante hain parantu woh jo suna hai na ki shri krishna phir bhagwan kah diya kyon kyonki unhonne geeta ka bhagwan krishna ko rakh diya hai। woh samajhte hain dvaapar ke samay mein krishna aaya aur usne hi aakar ke gyaan diya, abhi gyaan diya niraakaar paramatma ne jisko shiv kehte hain shankar nahin yeh bhi samajhne ki baat hai । shiv, jyotirling woh aaya aur unhonne hi aakar ke gyaan diya unko hi kaha jaata hai na knowledgeful। knowledgeful kisko kahenge niraakaar paramatma ko, jaani jaananhaar, gyaan ka saagar, shanti ka saagar, sukh ka saagar, angreji mein bhi kehte hain blisphul, peaceful yeh sab unko hi kaha jaata hai na, osiyan oph knowledge dekho yeh mahima kiski hai to yeh osiyan oph knowledge ya knowledgeful unko hi kaha jaata hai na osiyan oph pees yeh sabhi unke liye hain to yeh hai saari paramatma ki mahima yeh devta ya manushya ke liye to nahin kaha ja sakta na । abhi usne aakar ke jo gyaan diya aur manushya ko kya banaaya phir manushya ko kampleet kaise banaaya woh phir kampleet manushyon mein yeh devta shri krishna, shri raam। to yeh hai manushya ka aadarsha ki manushya bhagwan ne kaisa banaaya, aisa kampleet। iseelie kehte hain yada yada hi jab-jab adharma hota hai tab tab main aata hoon aise manushya banaane ke liye to paramatma jo aate hain jinhonne adharma naash karke satya dharma jo sthaapan kiya to sat dharma ki meening kya hai, unka matlab yahi hai ki sab dharma maana dharmaatmaaen manushya to dharmaatmaaen manushya kaun the jo devi devta the inhon ko hi mahaan aatmaaen dharmaatma inhon ko hi kaha ja sakta hai। aaj ki duniya mein kisi ko bhi mahaan nahin kaha ja sakta hai । mahaan maana sabse shreshtha jiske oopar koi shreshtha nahin to devtaaon ke oopar koi shreshtha nahin hai yaani manushya, baaki paramatma to sabse oopar hai hi woh to baat alag rahi paramatma ke saath to kisi ki bhent ki nahin ja sakti woh to god is one, one ke saath doosra ho hi nahin sakta hai nahin, god end godejis bhi jo angreji mein kehte hain to woh bhi devi devtaaon ko hai parantu vaastav mein niraakaar paramatma ko to koi goddess nahin hai na, unko to god kahenge parantu yeh kyon kaha hai god end goddess yaani paramatma ne jo god hai usne jo dharma sthaapan kiya hai na woh devtaaon ka dharma hai jo kaha hai na main aata hoon satdharma sthaapan karne to satdharma kaun sa? yeh devi-devta vaala dharma sthaapan kiya hai to us dharma ka naam pad gaya hai god end goddess jaise hindi mein bhi kehte hain bhagavti bhagwan। abhi vaastav mein manushya ko bhagavti bhagwan kah nahin sakte hain parantu woh naam hua jaise Christ ne dharma sthaapan kiya to phir Christ ke dharma ka naam kya ho gaya Christian yaani Christ ke naam ke oopar isi tarah se yeh god ne jo dharma sthaapan kiya to uske dharma ka naam ho gaya god end goddess baaki aise nahin hai ki manushya god end goddess kahlaae ja sakte hain parantu unko bhagavti bhagwan kehte hain yaani bhagwan ke dvaara jo manushya oonche bane to bhaai bhagwan ke dvaara yeh bhagavti aur bhagwan । baaki aise nahin hai ki bhagwan aur bhagavti koi bahut the god is one parantu jaise Christ ke naam se Christian, bahut ho gae na to krishchiyans naam kahaan se hua, Christ ke naam se। jaise buddhisma, buddhisma kis naam se kehte hain buddha ke naam se, isi tarah se bhagavti bhagwan kis naam se karte hain bhagwan ke naam se, to bhagwan ne woh dharma banaaya na isliye us dharma ka naam bhagavti bhagwan kaha gaya । baaki aise nahin hai kyonki bhagwan to ek hi hai na। to yeh saari cheejon ko achhi tarah se samajhna hai kyonki har ek baat ko yathaartha reeti se samajhna isi ka naam gyaan hai।baaki gyaan ka matlab yeh nahin hai khaali ved shaastra granth aadi baithkar ke adhyayan karo karaao nahin , hamko apna, self ka to self realisation ki what em aai, self ka yathaartha knowledge hona chaahiye ki ham kaun hain kahaan se aae hain, kidhar jaaenge, kya karne ka hai, god kya hai, aur ham manushya kahaan tak pahunch sakte hain, hamaari life ki ej kya hai, knowledge kya hai, manushya kya hai aur manushya kya ho sakta hai to in sab baaton ki yathaartha knowledge honi chaahiye na । to abhi dekho paramatma ke dvaara woh knowledge mil rahi hai kyonki usne kaha hai na ki yada yada jab-jab dharma hota hai tab aata hoon। to abhi dekho yeh vahi time hai aur aakar ke vahi samjha rahe hain aur yeh college bhi to unheen ki hai na yeh jahaan ham padh rahe hain । ham sab students hai ।hamko padhaane vaala hamaara teacher kaun? parampita paramatma vo knowledgeful । abhi yeh bhi samajhne ki baat hai na ki paramatma ko agar aakar ke knowledge sunaana pade woh to hai soul, supreme soul to niraakaar oopar se aise hi to nahin bolegi na unko organ chaahiye shareer chaahiye to paramatma aa karke shareer lega। vo aata hai adharma ke time par, abhi adharma ke time par krishna jaisa shareer kahaan hoga। krishna jaise sarvagun sampanna aur solah kala sampoorn sampoorn nirvikaar aise shareer to satayug mein the na। abhi paramatma ko satayug mein to aana hi nahin hai, satayug mein kya karega aakar ke satayug to hai hi satayug। unko aakar ke adharma naash karke satayug banaana hai to jo cheej paramatma ko banaani hai to jab woh bani hui hai usi samay par kaise aaega। usko aana hai adharma ke time par yaani kalayug ke time par। kalayug ke bhi ant mein iseelie baap kehte hain main kalayug ke bhi pichhaadi mein aaoonga to mujhe manushya kaisa milega । main shareer ka aadhaar loonga to mujhe manushya bhi aisa hi milega yaani adharma ke time par adharmi yaani aisa tamopradhaan, aisa manushya milega vetan mein aakar usko bhi pavitra bana loonga jiske tan main aakar ke usko bhi pavitra banaaoonga, uske saath doosre bhi jo gyaan sunenge woh bhi pavitra banenge। to unko shri krishna jaisa sarvagun sampanna solah kala sampoorn sampoorn nirvikaar kaise shareer milega। aise adharma ke time par aisa shareer aur aisi pavitra aatma hai hi kahaan। aisa to banaane ke liye aate hain na। to jo cheej banaane ke liye aaya woh cheej pahle kaise hogi। jaise Christ aaya Christ aaya to Christian dharma peechhe hua na, Christ ke baad mein। Christ aaya to Bible bhi peechhe hua usne jo[ ] varsans bole phir uska baith karke likhne vaalon ne jo kitaab banaaya uska naam rakha Bible, parantu aise to nahin na Christ aaya to pahle Bible tha ya pahle yeh Christian dharma tha nahin peechhe । isi tarah se paramatma aaya to paramatma ke peechhe hi to aise devi-devtaaon jaise manushya bane na । abhi shreekrishna ko to ooncha gina jaaega na dekho unki kitni mahima hai। vaastav mein shreekrishna satayug ka pahla-pahla prince aur peechhe phir badha hua hai to unko shri naaraayan kahenge । to yeh bhi cheejen samajhne ki hai ki vahi shri krishna so hi phir shri naaraayan yaani badepan mein jab unka svayanvar hua hai to uska naam shri naaraayan। to chhotepan mein raadhe krishna aur peechhe phir bade hote hain to lakshmi naaraayan raadhe ka naam lakshmi aur unka naam naaraayan lekin yeh satayug ke ho gae na । to yeh bhaaratvaasi in baaton ko na samajhne ke kaaran to sab yaani baap aur bete ko mila rakha hai। jaise koi agar gaandhi ki biography ke oopar nehru ka naam laga de to phir na nehru ki biography siddha hogi na gaandhi ki biography siddha hogi to inhonne maano niraakaar paramatma ki biography ke oopar shri krishna ka naam rakh diya hai, baap ki biography ke oopar bete ka naam rakh diya hai to na bete ki biography siddha hui na baap ki biography siddha hoti hai, na krishna ki biography siddha hui na niraakaar paramatma ki biography siddha hoti hai to donon mix ho gai hai na । to yeh sabhi cheejen samajhne ki hai ki niraakaar paramatma jisko shiv kaha jaata hai aur kehte bhi hain na ki shivling, yeh jo mandiron mein pooje jaate hain shivling, to yeh sab samajhne ki cheejen hain shankar nahin yeh baar-baar samajhne ka hai ki shankar aur shiv mein antar hai iseelie shiv, to shiv ko jo abhi maante hain jyotirling niraakaar aur isi pratima ko foreign mein bhi maante hain, musalmaan bhi maante hain makka ke madeene mein bhi inki yeh pratima hai । aap logon ko bataaya tha na hamaari party jab yahaan se jaapaan mein gai thi to jaapaan mein bhi ek sanstha mein gae the jis sanstha mein unke paas bhi aisa shivling ke sadrishya chhote-chhote patthar pocket mein pade the । phir woh pocket se patthar nikaal kar unka jab class hota tha ya students baithkar ke yog aadi seekhte the to apne jyot ke aage vo deela rakh karke uska dhyaan karte the। tabhi in logon ne unse poochha ki yeh jo aap dhyaan karte ho yeh patthar rakh kar ke iska matlab kya hai to woh bechaare to poora samjha nahin sake। unhonne kaha khaali hamko sikhaane vaale hain unhonne hamko kah diya hai ki yeh rakh karke aap unka dhyaan karo parantu unse poochha gaya ki agar dhyaan bhi karne ka hai to phir to koi bhi cheej rakh karke uska dhyaan karo, phir khaas yeh patthar aur so bhi usi ling aakaar ka ye hi kyon । to vo bechaare adhik to kuchh samjha nahin sake। phir inhonne baith karke unko samjhaaya ki yeh jo hai yeh pratima us paramatma ki hai aur tum har ek aatma ka bhi pita yahi hai to yeh aatma ka athva paramatma ka jo shep hai woh unko de diya hai parantu inka gyaan na hone ke kaaran aap logon ko yeh pata nahin hai । khaali aap log yeh samajhte ho ki khaali is patthar ko dekhte rahne se hamaara dhyaan usmein lagega phir kidhar bhi buddhi nahin jaaegi to kansantret khaali inko lagaakar ke karte ho, parantu vaastav mein yeh hai kya usko bhi to jaana chaahiye na iska gyaan chaahiye । to khaali baithkar ke koi cheej rakh karke uska dhyaan karna phir to koi bhi cheej rakho uska baithkar ke attention do to doosri taraph buddhi nahin jaaegi to yeh to khaali aisa nahin hai na ki kisi cheej ko dhyaan laga kar ke usko kahenge dhyaan। nahin, yeh to hamko self riylaaeejeshan har vakta apne mein rakhna hai ki aai em soul san oph supreme soul । chalte-phirte is body se detach rahne ka hai na is body se aur in organ se jaise dekho ham yeh haath se likhte hain, yeh mukh se ham bolte hain, aankhon se dekhte hain, kaanon se sunte hain lekin kaun ? aai em soul to apne ko har vakta soul samajhna to isko kahenge soul konshiyas । to sun konshiyas end god konshiyas to jitna saul konshiyas rahenge utna hi god konshiyas bhi rahenge to kahenge soul to san oph supreme saul hai na, usko god konshiyas zaroor aaega buddhi mein ki ham uski santaan hain ki ham uski santaan hai। to god ki santaan hai, aise nahin hai aai em god, aai em soul aai em god, no, aai em soul san oph supreme soul। to yeh saari cheejen samajhne ki hai ki aatma aur paramatma us paramatma ko kaha hi jaata hai parampita aur ham hain uski santaan to yeh raamkrishna aadi bhi paramatma ki santaan hai bachche hain lekin shreshtha mahaan aatmaaen dharma aatmaaen sampoorn unko kahenge kampleet sarvagun sampanna solah kala sampoorn to paramatma ne aakar ke jo duniya banaai athva dharma sthaapan kiya kaha na yada yada hi adharma hota hai tab main aakar ke dharma sthaapan karta hoon to kaun sa dharma sthaapan kiya । bhaaratvaasi yeh thodi jaante hain ki bhagwan ne kaun sa dharma sthaapan kiya । agar kisi se poochha bhi jaaen Christ aaya to Christ ne kaun sa dharma sthaapan kiya to suna denge ki dekho yeh Christian dharma hai na yeh kisne sthaapan kiya, kisi se agar poochha bhi jaae ki buddha aaya to usne kaun sa dharma sthaapan kiya to suna denge ki yeh Buddhism dharma parantu agar yeh poochha jaae bhaaratvaasiyon se ki bhagwan ne kaha hai ki yada yada hi dharmasya yaani jab jab main aata hoon tab aa karke main satdharma sthaapan karta hoon woh satdharma kaun sa hai uska to naam koi batlaae, koi nahin bata sakenge । bahut baar dekho aap poochhte hain na to dekho pata hai ? khaali sat dharma, yaani satya ka sat dharma lekin woh kaun sa uska naam kya hai kahaan hai woh satdharma । to yeh sabhi cheejen samajhne ki hai ki abhi sat dharma dekho yeh bhaaratvaasiyon ka jo praacheen devi devta dharma tha na woh, abhi devi-devta dharma vaale to bhaaratvaasi apne ko maante nahin hai, abhi unhonne to apna naam hindu rakh diya hai na। vaastav mein hindu koi dharma nahin hai । hindu to hindustaan mein rahne ke kaaran apne ko hindavaasi kahlaate hain jaise Europe mein rahne vaale apne ko european kehte hain parantu agar unse dharma poochha jaaega to woh aise thodi kahenge ki ham european dharma vaale hain। nahin, dharma naam par woh Christ ke naam par kahenge ki ham Christian dharma ke hain baaki agar poochhenge ki rahne vaale kahaan ke hain to kahenge ham Europe ke rahne vaale hain yooropeeyans hai baaki dharma krishchan hai। isi tarah se bhaaratvaasi hindustaani ya hindavaasi yaani bhaarat va mein rehte hain to woh to is desh ka naam hai na baaki hindu koi dharma thode hi hai। dharma to bhaaratvaasiyon ka devi devta hai parantu aaj woh lakshan nahin rahe hain na iseelie bichaare woh devi devta kah nahin sakte hain। devi devta kaha jaata hai koi achha aadmi ya achhi maata hoti hai to kehte hain bhaai yeh to jaise devi hai jaise devta hai, lakshanon ke oopar kaha jaata hai lekin aaj woh lakshan rahe nahin hai iseelie kahne mein lajja aati hai kehte nahin hai ki devi devta। to yeh sabhi cheejen baithkar ke baap jo knowledgeful hai woh baith karke samjhaate hain lekin woh kehte hain main aata hoon samjhaane ke liye jab duniya adharmi patit hai na to vahaan mujhe sarvagun sampanna aisa shareer kaise milega iseelie kehte hain na main koi dvaapar mein aaya hua hoon kyonki dvaapar ke baad to kalayug hua na। abhi dvaapar mein bhi sarvagun sampanna solah kala sampoorn shri krishna jaise manushya kahaan se hue, us time bhi nahin the । nahin, woh to hai satayug aur main aata hoon kalayug mein। kalayug ke bhi ant mein aakar ke satayug banaata hoon poori duniya ko to yeh sabhi cheejen samajhne ki hai। iseeliye baap kehte hain main aata hoon kalayug ke samay par to mujhe aisa hi milega na। usi manushya ke tan mein aata hoon jiska naam phir main rakhta hoon brahma। to main brahma ke tan mein aata hoon aise nahin ki krishna ke tan mein nahin brahma ke tan mein aakar ke woh brahma jiska naam rakhta hoon main unko baithkar ke pavitra banaata hoon phir unka jaakar ke bhavishya mein sekand janma phir unka shri krishna banta hai । shri krishna ka pahla janma jo hai na woh kaun sa। bhaai shri krishna bhi sarvagun sampanna bana woh kahaan se bana, aise to nahin bane banaae oopar se aae nahin, woh bhi to karma ka phal hai na to yeh sabhi cheejon ko samajhna hai। kai to samajhte hain nahin yeh krishna aur raam aadi oopar se aise hi bane banaae aae hain jaise kai naatkon mein bhi dikha dete hain yaani brahma phir doosre janma mein krishna bana to krishna ka pichhla janma jo hai na woh brahma to yeh saari cheejen samajhne ki hain ki brahma so krishna dekho dikhlaate bhi hain na vo vishnu ke naabhi kamal se brahma nikla to vishnu kaun hai lakshmi naaraayan phir unhein chhotepan mein raadhe krishna kaho to usko vishnu । to yeh vishnu se lakshmeenaaraayan so brahm yaani satayug ke lakshmi naaraayan se janma lete lete ant mein jaakar phir brahma so vishnu to paramatma jab aate hain to brahma ke tan mein aaega ya vishnu ke yaani lakshmi naaraayan ke। nahin, vo aaega brahma tan mein lakshmi naaraayan mein aake kya karega woh to use banaana hai na । nahin vo aaega last mein brahma ke tan mein aa kar ke phir paramatma niraakaar usko aisa banaata hai । to brahma so vishnu arthaat lakshmi naaraayan, woh pavitra devi devtaae aur yeh gaate bhi hain ki prajaapita brahma dekho kehte bhi hain na ki prajaapita brahma arthaat brahma dvaara aakar ke praja rachi to kaun si praja? ye hi nai duniya । to paramatma aa karke brahma ke tan mein se baith karke brahma ke dvaara kriet karaate hain। brahma ko kehte bhi hain brahma the krietar yaani brahma ke dvaara paramatma ne nai duniya karke rachaai thi iseelie kehte hain unke dvaara baithkar ke manushya ko pavitrata ka knowledge dekar ke pavitra banaata hoon jinko phir brahman kehte hain। to brahman so devta। ek janma pahle brahman unhon ko banaata hoon aakar ke shoodra se brahman phir brahman so devta yeh sabhi cheejen samajhne ki hai na। ab to yeh koi achhe se aakar ke samjhe sune aur tabhi koi samajh sake baaki koi bhale aise hi tape sune ya aise hi literature padhe, aise hi in tareekon se nahin samajh paaenge। yeh to jab koi roobru sammukh aa karke samjhe sanmukh koi baat nahin samajh aae aur phir poochh bhi sake aur samajh bhi sake aur yeh to sanmukh samajhne ki baaten hain agar sanmukh ka mahatva na hota to paramatma bhi kyon aata avatrit kyon hota । unko bhi utar ke sanmukh aakar ke samjhaane ki jaroorat padti hai na tabhi to woh bhi kehte hain main bhi aata hoon । main bhi avatran iseelie leta hoon, nahin to main bhi andar-andar se aise hi prerna dvaara aise hi aise samjha leta na । nahin, woh kehte hain mujhe aakar ke samjhaana padta hai to mujhe bhi aana padta hai na। to yeh sabhi baaten hain sanmukh samajhne ki aur samajhkar ke usi par chalne ki aur chalna kya hai woh bhi dekho abhi baap baith karke hamko sikha rahe hain na ye hamaara college kis liye hai baap baith karke samjhaate hain, yeh baap ki college hai na। iska naam hi hai eeshvareey vishvavidyaalay yaani eeshvar ka vishvavidyaalay hai। padhaata kaun hain svayan eeshvar, iska teacher kaun hai svayan eeshvar yaani paramatma । kya padha raha hai manushya ko devta banne ki padhaai, naari ko lakshmi nar ko naaraayan banaane ki padhaai to abhi dekho padha rahe hain। to ham kya ban rahe hain nar se naaraayan naari se lakshmi yaani ham jo nar naaraayan the abhi dekho kya ho gae hain । ab phir hamko aisa banne ka hai । kaise banenge? baap kehte hain bachche bhi holi end bi yogi arthaat pavitra raho paanch vikaaron ko chhodo, in vikaaron ko hi raavan kaha jaata hai। ye jo raavan ka das sheesh ka bhi dikhaate hain na yeh bhi simbal hai paanch vikaar stri ke paanch vikaar purush ke baaki das sheesh kabhi kisi jamaane mein kisi ko hua hi nahin । manushya ko to sirf ek hi sir hai na। devtaae bhi the to bhi ek hi sir hai aise nahin kabhi kisi ko teen sir chaar bhujaaen ye to sabhi alankaar hain, alankaar ka matlab nishaaniyaan hai arth hai inka। baaki aise nahin hai manushya aise hote hain chaar bhujaaon vaale teen aankhon vaale teen sir vaale nahin । to ye sab samajhna hai to ka bhi arth hai stri ke paanch vikaar aur purush ke paanch vikaar usko milaakar kaha jaata hai apvitra pravritti ka sansaar athva raajya । to abhi dekho raajya kiska hai vikaaron ka isliye isko kaha jaata hai raavan raajya to iseelie paramatma kehte hain abhi raavan ko naash karo arthaat vikaaron ko naash karo to yeh sabhi baaton ko samajhna hai na aur yeh jo chaturbhuj dekho chaar bhujaaon ka dikhaate hain inka bhi meening hai ki do bhuja naari ki do bhuja nar ki yaani pavitra nar naari woh chaturbhuj devta ka roop dikhaate hain na aur raavan ka bhayankar roop dikhaate hain to yeh vikaaron ka simbal aur woh devtaaon ka ki aisa nar-naari banna hai। lakshmi chaturbhuj bhi dikhaate hain to do bhuja hai naaraayan ki, naaraayan peechhe hain lakshmi aage hain aur vo phir vishnu ka dikhaate hain to naaraayan aage hain lakshmi peechhe hain parantu hai donon kambaaind, to kambaaind ka phir photo nikaala hua hai to yeh sab cheejon ko samajhne ka hai। to dekho har baat ke arth ko samajhna hai । arth ko yathaartha jaanne ko hi gyaan kaha jaata hai । geeta mein bhi kahaan hai mujhe arth swaroop paramatma ko jaanne se hi tumhein meri yathaartha jo taakat hai woh kar sakenge baaki aise nahin hai jaise ki samjho sab paramatma hi paramatma hai, nahin , paramatma khud hi paramatma hai baaki ham sab manushya hai parantu manushyon mein bhi vo devta hai ham dekho abhi neeche gir aae hain to yeh sabhi cheejen samajhne ki hai to sabki stage samajhne ki hai na । sab mil milaakar ek hi kaise hoga। ek hi ek minister bhi ek government bhi ek to collector bhi ek tab ek hi ek, jab ek hi ek hai to alag post kyon hai alag occupation kyon hai phir to minister ka kaam governor governor ka kaam collector karta rahe parantu nahin, to yeh sabhi cheejen samajhne ki hai na iseelie baap kehte hain mera occupation ki main bhi kya hoon mujhe bhi yathaartha samjho । tu kya hai he aatma tu apne ko bhi samajh, abhi tum mera insalta kyon karte ho। maano paramatma gira aisa ho gaya hai na। to main thodi gira hoon । main kabhi girta nahin, kabhi chalta nahin main to ever pure hoon baaki tu aatma impure phir pure aatma impure se pure banti hai aur usko banna hai। baaki aise nahin hai ki main koi impure aur pure banta hoon main to hoon hi ever pure to in sabhi baaton ko achhi tarah se samajhna hai na iseelie hamaare bhaarat ka dekho shri krishna bahut laadla aur priy hai bhaarat vaasiyon ko kyonki yeh manushyon ki em end object hai yaani ham manushya itne uchchatam the lekin abhi unse gire hain। abhi hamko phir aisa ooncha banne ka hai lekin banaane vaala kaun parampita paramatma, jisne kaha hai yada yada hi yaani jab jab aisa adharma hota hai yaani tum gir padte ho tabhi main aata hoon tum ko chadhaane ke liye । to tumhaari chadhi hui sthiti kaun si hai? yahi sarvagun sampanna solah kala sampoorn, sampoorn nirvikaari to samajhna chaahiye na ki manushya ko aakhir kya banne ka hai aur banaane vaala kaun। to banaane vaala alag, banaane vaala nahin gira hai ya unko chadhna hai nahin, banaane vaala to ever pure hai na baaki gire hain to ham manushya, jo durgati mein aae hain unheen ko hi sadgati milni hai to sadgati ki biography ko bhi samajhna hai na ki sadgati vaale kaun se manushya hain। abhi dekho durgati vaale kaun se manushya hain, bhaai dekh lo saamne baithe ho na, yeh hai durgati paae hue manushya। to durgati ki duniya aur durgati paae hue manushya ki biography jo saamne hai ki bhaai aaj ki duniya kalayugi tamopradhaan, duhkh ashaanti vaali jo manushya ki life dekh rahe ho। to jarur sadgati bhi to koi duniya hogi na। aise to nahin hai na sadgati bas koi naam ho gaya । nahin, sadgati ki bhi duniya thi jisko svarga bhi kehte hain । to svarga ko bhi duniya kaha jaata hai lekin abhi nahin hai। kai samajhte hain svarga bhi idhar narka bhi idhar jo kahin dekhte hain na dhanvaan hai to samajhte hain ki yeh sukhi hai lekin nahin yeh narka ka svarga hai । is raavan ka svarga isko kahenge raavan ka svarga yaani vikaaron ka । woh svarga jo parampita paramatma ne banaaya na woh to svarga svarga tha to usme koi duhkh ka naam nishaan nahin tha । yeh to raavan ka svarga hai raavan ki thoda bahut uska sukh usko thodi svarga kahenge nahin to yeh sabhi cheejon ko samajhne ka hai na iseelie baap kehte hain mera jo svarga tha na, raam ne aakar ke jo duniya ko svarga banaaya। raam kaha jaata hai niraakaar paramatma ko lekin treta ka ek raaja jo tha na raam uska bhi naam tha jaise yahaan bhi bahut raamchandra krishna chandra aadi naam rakh lete hain to woh bhi treta ka ek raaja tha jiska naam tha raam parantu woh to mahima hai niraakaar paramatma ki, raam usko kaha jaata hai to usne aa karke raavan ko marvaaya yaani adharma ko naash karvaaya। to adharma naash kaho ya raavan naach kaho baat ek hi hai। parantu yeh sabhi biography history aadi likhne vaalon ne bana di hai ki bhai raam aaya raavan ko maara to raam koi treta vansh vaala nahin । nahin raam niraakaar paramatma jisne aa karke adharma ka naash kiya yaani raavan ko naash kiya baaki aisa nahin das sheesh vaala koi aadmi tha ya raaja tha jisko maara । nahin maara yaani vikaaron ko marvaaya, adharma ka naash kiya, yeh adharma ki simbal hai। adharma naash kaho ya raavan naash kaho baat ek hi hai । yeh sabhi cheejon ko samajhna hai na to naash karke adharma phir paramatma ne kya banaaya sansaar ko bhai aisa raam krishna jaise devta। aise manushya athva devtaaon ka sansaar banaaya phir aise sansaar mein sada sukh tha। kehte hain na raam raaja raam praja raam saahookaar hai base nagri jiye daata dharma ka upkaar hai। kehte hain us samay mein sher bakri ek ghaat par paani pi sakte the। kabhi koi ladaai jhagde nahin the to yeh sabhi cheejen samajhne ki hai। baaki yeh to bahut baaten laga di hai na raam ki seeta churaai gai abhi raam ki woh raajaaraam ki seeta thodi churaai gai । ye ham seetaaen dekho seetaaen hain na niraakaar paramatma ki jo usko yaad karte hain ham churaai gai hain । humein kisne churaaya hai vikaaron ne, raavan ne, to hamko raavan ne churaaya hai। baaki woh seeta us raaja ki thodi churaai gai thi । abhi dekho yeh ulti baat ho gai na to unhonne jaakar ke raaja ke oopar laga diya hai ki raam ki seeta churaai gai aur vahaan le gae abhi vahaan ki yeh baat thodi hai jahaan kehte hain raam raaja raam praja raam saahukaar base nagri jiye daata dharma ka upkaar hai, aisi jagah par aisa adharma ho ki khud raaja ki koi aurat chura ke le jaae aaj raaja ki ya kisi minister ki koi aurat lekar jaae kitni badi baat ho jaae to us jamaane mein agar raaja raam ki koi seeta churaai jaae yeh kaise ho sakta hai, aisa adharma ka jamaana aur nahin hoga । to yeh to baat hi nahin hai na woh us time ki baaten nahin hai। to yeh sabhi cheejen samajhne ki hai to woh samajhte hain ki yeh phir bhagwan ne maryaada dikhlaai hai । maryaada is tareeke se thodi, bhagwan to niraakaar hai usne aakar ke insaan ko maryaada purushottam banaaya hai। kaise banaaya hai paanch vikaaron se chhuda karke phir aisa sarvagun sampanna devta banaaya hai। to manushya ko devta banaaya hai aur granthon mein bhi kehte hain na guru naanak dev ji ke granth mein bhi hai maanas se devta kie karat na laagi vaar, uska arth hi hai manushya ko devta banaane mein paramatma ko samay nahin laga। to manushya ko devta banna hai manushya ko paramatma nahin banna hai। paramatma to paramatma hi hai na to yeh sabhi cheejon ko samajhna hai iseelie shiv aur shri krishna ka sambandh kya hai yeh baaten samajhne ki hai ki shri krishna shiv ka bachcha tha arthaat shiv niraakaar ko kaha jaata hai na ki shankar ko। shankar bhi uska bachcha tha shiv ka। to yeh sabhi cheejen samajhne ki hai to shiv jyotirlingam niraakaar paramatma। geeta mein bhi kaha hai na, jab parmaatma saakshaatkaar arjun ko karaaya to kaha hai ki uska tej hazaaron sooryon se bhi adhik teekha hai woh kiska ? woh vahi jyotirlingam niraakaar paramatma ka । to dekho saamne khade hokar bhi unko dikhlaaya apna niraakaar parmaatma roop। to dekho usme kaha na ki unka tej hajaar soorya se bhi teekha hai। to usmein to laga diya hai parantu uska matlab niraakaar star light bindi uska saakshaatkaar hua। to yeh sabhi cheejen samajhne ki hai ki niraakaar ko hi paramatma kaha jaata hai lekin baith kar ke jo gyaan diya na woh brahma tan se diya aur phir usi ko hi aisa sarvagun sampanna shreeraam shri krishna jaisa baith karke banaaya । to iseelie ham bhaaratvaasiyon ka shri krishna itna laadla hai kyonki ham manushya hi itne oonche the aur aise maryaada purushottam sarvagun sampanna solah kala sampoorn the। parantu yeh sabhi na jaane ke kaaran uske oopar bhagwan naam dene se abhi bhagwan ka mahatva hata diya hai aur devta ka bhi mahatva hata diya hai bhaai manushya itna ooncha ho sakte hain woh cheej hat gai aur bhagwan niraakaar hai woh bhi baat nahin rahi । agar aaj dekho bhaaratvaasi aisa samajhte ki yeh bhaarat ka bhagwan niraakaar paramatma aaya tha to dekho hamaari jo bhagvadgeeta hai na, kehte hain na bhagvat geeta dekho naam bhi hai to gyaan geeta ka maan bhi bada ho jaata kyonki woh bhagwan ne batlaaya hai na। abhi krishna ko to sabhi dharma vaale bhagwan nahin samjhenge na woh to khaali bhaaratvaasi hi samjhenge to bhagwan to niraakaar hai na lekin usne aa karke aisa sarvagun sampanna banaaya। to yeh sabhi baaton ko achhi tarah se samajhne ka hai aur har ek baat ko yathaartha samajhne ko hi gyaan kaha jaata hai। baaki aise nahin sab mila karke ek hi ek, ek hi ek। woh to gyaan koi gyaan hi nahin hai na। to yeh sabhi cheejon ko samajhna hai aur samajh karke yathaartha reeti se aur usko phir yathaartha paana hai। to yeh sabhi baaten hain jis ko achhi tarah se buddhi mein rakhna hai। ye kyon samjhaai jaati hai kyonki bahut inheen baaton mein bichaare moonjhe pade hain। aise bhi nahin hai ki jaise bahut aise samajhte hain ki yeh shaayad khaali shiv ko maante hain। abhi shiv aur shankar ko bhi bahut nahin samajhte hain na to samajhte hain yeh shankar ke pujaari hain। shankar bhi bachcha tha shiv ka। shiv kaha jaata hai us jyotirlingam ko to yeh sabhi cheejen samajhne ki hai na। iseelie woh niraakaar paramatma aur paramatma ne jo kaam kiya uski siddhi kya uski siddhi yeh sarvagun sampanna shri krishna jaise shri raam jaise manushya ko banaaya jiske liye kaha main aata hoon satayugi satdharma ki duniya banaata hoon । to satdharma vaale manushya kaun se the unhon ki koi biography to chaahiye na vo ye parantu un devtaaon ki bhi biography ko yathaartha na samajhne ke kaaran shri krishna ko bhi 108 raaniyaan aadi baaten laga di hai। nahin to 108 raaniyaan shreekrishna ko nahin thi । yeh sabhi baaten samajhne ki hai woh shreekrishna to maryaada purushottam tha bahut ooncha tha । us jaisa manushya oonche se ooncha koi hai nahin । sabse oonche mein ooncha manushya devta unki mahima to bahut oonchi hai । to aise ke oopar aisi baaten rakhna iseelie dekho krishchan log bhi hain na woh apne dharma mein kanvarta karne ke liye phir aisi esi glaani ki baaten bataate hain dekho aapka bhagwan kaisa tha jisko 108 raaniyaan thi। aapke bhagwan ki aurat churaai gai aur doosra bhagwan tumhaara doosron ki aurat churaata tha। vo kehte hain rukamni shri krishna ne churaai to woh baithkar ke unhonne dekho yeh bhagwan tumhaara doosron ki aurat churaate the aur doosre bhagwan ki aurat koi khud chura kar le gaya dekho tumhaare bhagwan kaise bhagwan the parantu kya hai ki bhaaratvaasiyon ne apne poojya devta arthaat poojneey devtaaon ke oopar bhi aisi baaten laga rakhi hai na iseelie nahin to iska arth hai ki seeta churaai gai to us raam ki thode hi। yeh niraakaar paramatma kehte hain meri tum seetaaen yaani aatmaaen tum churaai gai ho yaani tum ko raavan le gaya hai yaani paanch vikaar aur mainne bhagwan kehte hain mainne aa karke tumko aa karke college mein padhaaya hai jismen se ek so aath number mukhya jo paas hue hain mukhya ek so aath ki vaijayanti maala simarte hain to yeh ek so aath number hai jinhonne baithkar ke paanch vikaaron is gyaan se poorn jeeta hai aur jinhonne jeeta hai unhon ko dekho vo manushya satayugi mein raaja mahaaraaja banen hain to vo phir abhi ki baat hai jab paramatma aaya hai । baaki aise nahin shreekrishna ko ek so aath raaniyaan thi । ye ek so aath mere bachche the to kahaan bhagwan ke bachche jinhonne win kiya hai, jinhonne baithkar ke ye paanch vikaaron ko jeeta hai uska yeh number hai aur kahaan phir ye krishna ke saath laga diya to dekho vahi baat ho gai na । vahi baat ho gai ke jaise gaandhi ke biography ke oopar agar nehru ka naam diya jaae to kitna rola aa jaae। na nehru ki biography siddha hogi na gaandhi ki to ye bhi baat hai ki bhagwan ki biography ke oopar uske bachche ka naam de diya hai bachche ki bhi biography siddha nahin hoti hai shreekrishna ki aur na bhagwan ki । to yeh sabhi samajhna hai na to iska matlab ye nahin kai shaayad samajhte hain ki ye shaayad shreekrishna ko maante nahin । shri krishna ko ham jitna maante hain na itna koi maan nahin sakta kyonki ham ham vahi to banne ka arthaat ham vahi sampoorn sarvagun sampanna banne ka prayatna rakhte hain। ham unko poojneey samajhte hain na to ham poojneey itne oonche the abhi dekho pujaari khud hi kehte hai na aape hi poojya aape hi pujaari aur vo hai ever poojya। manushya poojneey laayak bane, banaaya kisne ? paramatma ne। to yeh sabhi cheejon ko samajhne ka hai na। to baap baith karke abhi samjhaate hain to har ek baat ko bhi samajhna hai। baaki aise nahin hai ki bas dekho hamaare paas to dekho yeh shri krishna ka kitna maan hai। batlaate hain samjhaate hain ki dekho yahi phir kitna ooncha satayug ka mukhya yahi tha। yahi to abhi paramatma aake aisa sansaar banaate hain। to yeh manushya ki staitas hai lekin paramatma niraakaar ki staitas to niraakaar ki hui na । yeh sabhi cheejon ko samajhna hai aur samajh kar phir isi mutaabik chalne ka hai to abhi kya karna hai । bi holi end bi yogi arthaat paanch vikaaron ko chhodne ka hai aur jo paapon ka bojh hai uske oopar woh bhi paramatma kehta hai abhi mujhe yaad karo jisko raajayog aur usi dvaara phir tumhaare yog ke power se tumhaare paap dagdha honge yeh sabhi cheejon ko samajhne ka hai na । to abhi use yaad karna hai । yog ka matlab hai yaad baaki aise nahin aasan lagaana hai, yeh karna hai nahin, yaad chalte-phirte ghar grihasthi mein rehte, jisko karma yog kaha । iske liye koi ghar baar chhodne ka nahin hai । bhagwan ne aa karke vahi shiksha di hai ki grihastha aashram grihastha dharma । laate mein bhi kehte hain dharmapti dharmapatni ye sab hain na । ye sabhi cheejen samajhne ki hain achhi tareeke se । achha, baapdaada abhi samajh gae hain na baap kaun daada kaun, yeh sabhi samajhna hai । to baap daada aur maa ke meethe meethe bahut achhe sapoot bachchon prati yaad pyaar aur good morning ।