Murli de Mamma - 111

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mama murli madhuban

paramatma ka kartavya aur manushyon ki mat

om shanti । yaad mein baithe ho? jiski yaad mein baithe ho usko jaante ho na ? aise nahin andhavishvaas mein bas aise hi yaad karen । nahin, jaan karke, samajh karke, gyaan sahit । iseelie yeh geeta mein bhi hai ki mujhe mere arth swaroop se, jo mujhe yaad rakhte hain usko yathaartha reeti se meri praapti hoti hai । yathaartha reeti se mere arth swaroop mein, kaha hai om ke arth swaroop mein, to om uska arth swaroop, to arth buddhi mein hai । to om, aai em dait , dait what ? soul, parantu pure soul, san oph supreme soul to yeh buddhi mein hai । to aai em first pure, abhi impyor hue hain । to abhi impyoriti se nikalkar ke pure soul, san oph supreme soul banna hai । to pure banna hai tab hi san oph supreme soul hi hai । to yeh arth buddhi mein rakhna hai ki ham uski santaan, to pure, aur pure hi uski santaan kahlaane ka adhikaari hai । to uski santaan pure honi chaahiye aur pure hi uski santaan ho sakti hai to yeh apni buddhi mein rakhne ka hai । to yeh arth hai usi arth sahit use yaad rakhna hai । isko kaha jaata hai gyaan sahit । aise nahin bas aise hi, kaise bhi, kisi bhi roop se nahin, woh bhi jo jaisa hai, ham bhi jo jaise hain । to ham kaise hain first pure iseelie ham bhi jo jaise hain, vaise apne ko bhi samajhna hai aur woh bhi jo jaisa hai ki ham uske bachche hain, woh hamaare pita hai, usse humein praapti karni hai, usko bhi aisa hi samajh karke yaad rakhne ka hai । isko kaha jaata hai gyaan sahit, arth sahit । to abhi arth to buddhi mein hai na । isi ko hi phir geeta mein bhi kaha hai ki mujhe yathaartha reeti se, mere arth swaroop ko samajh karke mujhe jo yaad karte hain usko meri praapti mere dvaara hoti hai । kyonki meri praapti mere dvaara hi ho sakti hai , main hi aa karke apna arth, apna knowledge yathaartha samjhaata hoon । kyonki mere arth ko athva mere knowledge ko, mere parichay ko, mere siva aur koi nahin samjha sakta hai isliye mera parichay main deta hoon isliye kaha hai mere dvaara । aur kaha bhi direct hai na, dekho kaha hai maamekam, mujhe yaad karo to yeh kisne kaha ? paramatma ne svayan kaha to apni yaad ke liye bhi usne baith karke apne saath hi yaad karaana sikhaaya hai, koi doosre ne nahin । doosra kahega to kahega ki usko yaad karo । to paramatma ne to apne saath yog khud sikhaaya hai na । uska maana vo sikhaane ke liye unke paas hi knowledge hai । manushya nahin sikha sakta । jo usko kahne vaale hain na unhein vo yathaartha parichay nahin hai iseelie baap kehte hain mera parichay main deta hoon aur main khud aa karke kehta hoon maamaekam, mujh ek ko । maam ka matlab hi mujh aur ekam to ek ko yaani mujh ek ko yaad karo । to mujh kahne vaala to woh authority svayan hai na । manushya thodi kahega mujh ek ko yaad karo । woh aisa nahin kah sakta hai । to hamko yaad sikhlaane vaala vahi khud chaahiye jisko yaad karna hai । to jisko yaad karna hai vahi sikhaane vaala chaahiye । aise nahin karna usko hai, sikhaane vaale doosre hon, nahin vo hi । to abhi unke dvaara ham seekh rahe hain । woh kah raha hai ki bachche mujhe yaad karo aur baithkar ke bachchon ko samjha rahe hain ki kis tarah se tum meri santaan ho, santaan kitni oonchi thi, ab kya ho gae ho । ab phir aaya hua hoon jab tum bachche duhkhi hote ho, ashaant hote ho aur duhkhi hokar ke pukaarte ho to phir aata hoon । aur pukaar bhi dekho bahut kaal se bhakti maarga mein karte hi aae ho lekin aata hoon jab bhakti ka bhi time poora rahe na । uska bhi time hai । pahle bhakti ki bhi stage thi, jisko avyabhichaari bhakti kahne mein aati thi । avyabhichaari samajhte ho na, ek ki bhakti, sirf paramatma ki। abhi to dekho bahuton ki ho gai hui hai na । devtaaon ki, devtaaon mein bhi bahut devtaaon ki aur usmein bhi phir anek-anek ki dekho ganesh, hanumaan । abhi yeh to koi, aise na kabhi koi devtaae hue hain, ye soond vaale ya woh bandar ki shakla vaale, aisi aisi na koi deviyaan na devtaaen, koi aise manushya kabhi hue nahin hai । yeh to apni-apni bhaavna ka, kalpana ka baithkar ke banaae hain । phir inka arth baith karke nikaale ki haan bhaai manushya jab hai devta parantu janaavar sadrishya ban jaate hain to phir paramatma aise manushyon ko aa karke phir devta banaate hain । aise jaanvar jaise parantu jaanvar jaisi shakla thodi hi ho jaati hai, soond thodi aa jaaegi ya bandar thodi hi ban jaaenge jo janaavar dikhaae hain parantu haan bandar misal । dekho abhi bandar ho gae the na । paanch vikaar mein ham bandar ho gae hain । to kehte hain na raam ne bandar sena li । woh batlaate hain raameshvar par ki raamsetu paar kiya to bandar sena le gaya । abhi bandar koi inahyooman bandar thode hi hai । kyon? bhagwan ko koi sena mili nahin? aajkal to bahut sena hai, aur unko bandar ki sena ki jaroorat padi aur woh samajhte hain ki yeh shakti dikhlaai usne । abhi koi bandar ki sena lekar ke shakti dikhlaane ki kya baat hai । nahin, woh bandar ka matlab hai manushya jo paanch vikaarvash bandar misal hai na kyonki bandar mein vishesh vikaar hote hain । bandar hota hai na bada lobhi bhi hota hai । dekha hai, usko chane khilaao na to mutthi mein bhi pakdega, mukh mein bhi daalega aur paanv se bhi pakdega, lobhi hota hai bahut, jo do pakadta jaaega, pakadta jaaega to lobhi hota hai bahut iseelie lobh bhi usmein vishesh hota hai । krodh bhi usmein vishesh hota hai । koi ko bada dekhega na, koi haanthi bhi dekhega na apne se bada to gurrar । vo samjhega nahin ki main inse chhota hoon yeh mujhse bada hai, nahin, woh abhimaani, krodhi, kaami bhi aur phir moh bhi usmein hota hai । uski jo bandariya hoti hai na to unke jab bachche marte hain na, to woh mare hue bachche bhi woh saath mein lekar ghoomti phirti hai । to dekho mare hue bachchon ko bhi chhodegi nahin, moh itna hai uska । to iseelie bandar ka shaastron mein bhi misaal hai ki are! tumhaare mein vikaar to aise hain jaise bandar । to yeh hai kartoot ki manushya tu hai to mandir । dekho tum aatma hai pavitra aur tumhaara shareer pavitra tu hai to mandir, chaitanya mandir, vo jad mandir nahin moorti ka lekin tu khud svayan chaitanya mandir ho, parantu apne ko na jaanne se dekho bandar ban gaya hai । to yeh bandar se mushaabat manushya ki kartoot se । to woh jo raam ne sena li na, to sena kiski li ? patit manushyon ki । dekho abhi paramatma aakar ke hamko, ham bhi voriyarsa hai na । ham voriyarsa hain, kaun se voriyarsa hain? roohaani voriyarsa । vo jismaani voriyarsa, ham roohaani voriyarsa to yeh sena li hai na । abhi sab bandar sena hai kiski ? raam ki । to hai asal mein yeh baat ki paramatma ne aakar ke bandaron ko mandir banaaya hai arthaat bandaron se patito ko paavan banaaya hai । paavan bana karke paavan kingdom arthaat svarga sthaapan kiya hai to hai yeh bandar sena manushya ki baat hai । yeh bandar sena lekar ke aur phir paramatma ne baithkar ke yeh sansaar ko svarga banaaya hai । baaki aise nahin woh inahyooman bandar le gaya hai aur jeeta hai lanka ko, vo baith karke bataate hain na, lanka par jeet paane ke liye bandar sena le gae । abhi koi bandar sena ki to baat nahin hai na । yeh hai ki abhi raam, niraakaar paramatma ham bandaron ki, vikaari hi kahen na, vikaariyo ko hi baithkar ke mandir bana rahe hain nirvikaari iseelie unhon ko lekar ke, patito ko paavan bana karke aur unke dvaara phir paavan kingdom heaven kaho, svarga kaho ya dharma sthaapna kaho aise aakar ke karte hain । to yeh sabhi cheejen inka arth aisa hai । abhi dekho shaastrakaaro ne vo bandar sena laga di, baat dekho kitni badal gai । abhi bichaare padhne vaale samajhte hain ki shaayad bandar sena li aur udhar dekho krishna ke saath phir gauen laga di ki woh gauen charaata tha, yeh karta tha aisi baaten hain na । yeh kai chitron mein bhi dikhlaate hain na to uske saath gaeeyaan dikhlaate hain । abhi yeh bhi samajhne ki baat hai ki aise nahin hai ki krishna aaya kya yahaan gauon ki gaushaala sambhaalne ke liye, ye gaiyaan sambhaalne ke liye ? yahaan koi hai nahin kya sambhaalne ke liye । gauon ko sambhaalne ke liye aaj kal to invenshans bahut hai, abhi bhagwan ki kya jaroorat hai yahaan aakar ke gauen sambhaale, kya ganvaar nahin hain kya gauen sambhaalne vaale jo bhagwan aakar ke yeh kaam karen idhar । parantu yeh nahin hai, ye inahyooman gau ke liye nahin hai । yeh vaastav mein ye ham sab gau hai । ye gau kyon kaha jaata hai kyonki khaas thoda maataaon ka rakha hai na aur maataaon ko aage kehte bhi the ye maata to jaise gau hai aise iseelie unko gau ka naam rakh karke aur gaaya hai na to bhagwan ne kaha na inko bichaari ko dekho kitna hataaya gaya hai bichaari gauon ko, ablaaon ko to kaha ye gau to phir unko vo gau aisa rakh diya vo janaavar gau laga li । baaki vo in human ki to baat hi nahin ki bhagwan aaya bandar aur gau aur yeh in human sambhaale aa karke । vo yeh sambhaalne aaya hai kya ? unke sambhaalne vaale koi nahin the kya, jo bhagwan khaas aaega yeh gau aur bandar sambhaalne ke liye । nahin, usne to aa karke manushya ko, nar aur naari ko shreshtha banaaya hai । unka kaarya to manushya ke prati raha hai aur manushya ke shreshtha hone se sab cheejen inahyooman bhi to jad aadi bhi shreshtha ho hi jaati hain । yeh to pahla manushya ko change hona hai na, manushya ki power se phir sab cheejen aur manushya ko power milti hai god se । to god ki power se manushya aur manushya ki power se phir sab cheejen jo hai na, woh badalti hain । to yeh to baithkar ke baap samjhaate hain iseelie unko gauo ko lene ya bandar aadi ko lene ki to koi baat hi nahin ki unki baith karke seva karen ya unko baithkar ke kuchh karen, uski kya darkaar hai nahin, to yeh sabhi cheejen shaastrakaaron ne kaise phir yeh gauen laga di phir yeh to baaten dekho badal gai hai na abhi । to aisi-aisi baaten lagaane se bahut shaastron ko bhi jhootha kar diya hai iseelie dekho krishchan log hain na woh jab baith karke jab apna banaate hain na kanvarta karte hain to phir yeh saari baaten sunaate hain ki tumhaara bhagwan krishna, are krishna ko dekho 108 raaniyaan thi kitna vikaari tha । hamaara Christ dekho, usko kabhi nahin, usko ek meri ya kuchh aisa, so bhi usko bhi varjan se paida hua, aisa nahin iseelie aisi apni-apni mahima karke kanvarta karte hain, are woh tumhaara bhagwan, raamchandra bhagwan, dekho uski seeta jo aurat thi na, woh doosre chura ke le gae tumhaara bhagwan kitna kamjor hai jiski aurat hi koi chura kar le jaae, aisi-aisi baaten woh Christian log suna karke kanvarta karte hain ki tumhaare bhagwan dekho na ek to doosron ki aurten chura ke aate the krishna, woh hai na rukmani churaai, satyabhaama churaai, aisi-aisi baaten shaastron mein rakhi hain to kehte hain ek bhagwan to tumhaara doosron ki aurten churaata tha aur doosre bhagwan ki koi aurat chura ke le gaya yeh dekho tumhaare bhagwan । yeh hai tumhaare bhagwan hindustaaniyon ke bhagwan dekho kaise hain । parantu kya hai ki shaastrakaaron ne aisi-aisi baaten rakh di, vo dropdi ko paanch pati esi-aisi baaten । aaj bhi panchakaal aur idhar chakraata taraph aisi aisi system hai, vo kehte hain na dropdi ko paanch pati hain to woh paanch pati karti hain । hamaare pita shri bhi gae the jab chakraata to woh batlaate the ki haan vo rakhti hain jitne pati hote hain na utna woh pahanti hai ring । to jitne pati hote hai utne ring pahanti hain, ek hota hai to ek, do hai to do teen to teen isse pata lagta hai isko kitna pati hai । paanch pati karti hai । to dekho aaj kitna adharma aur kitna yeh sabhi baaten ho gai hain kyonki vo kaha hai na ki draupdi ko paanch pati tha । abhi draupdi kahaan ki baat, paanch pati kahaan ki baat । vo paanch paandav the, paanch paandav ka arth hai koi aise thodi hi ki draupdi ke pati the । ye to baat hi nahin hai । vaastav mein draupdi koi ek ki baat nahin hai, ye hain ye sab draupdiya aur yeh sab duryodhan । kehte hain na dropdi ko duryodhan ya pata nahin dushaasan ne nangan kiya tha aisa kuchh hai shaastron mein । abhi iska matlab yahi hai ki vikaaron mein ek do ko nangan karte hain, to haan pahle to usmein mel aate hain na to iseelie bhaai dushaasan ne draupdiyon ko nangan kiya to nangan hone se paramatma ne aakar ke in vikaaron se bachaaya । hai arth ye, dekho arth kitna hai । abhi dekho usi arth ko kaise le gae hain ki dropdi ke paanch pati phalaane-phalaane to shaastron ke kaaran, yeh ulti-ulti baaton ke kaaran to dekho kitni baaten ulti ho gai hai । isliye dekho hamaare bhaarat mein bhi kai baaten aisi hain dekho woh hai na, pitaashri bhi batlaate the kyonki javaahri the na to inhon ka rishta to bade-bade raaja mahaaraajaaon se tha । to yeh aagaakhaan tha na apne haidraabaad ka, usne 500 stri rakhi thi to jab unki secretary se mile the na to kaha ki bhaai dekho yeh kaisa hai 500 stri rakhna to usne kaha are dekho aapka hinduon ka jo bhagwan tha na shri krishna usko to 108 raaniyaan thi । agar bhagwan ne 108 rakhi to isne 500 rakhe to kya badi baat hai । to ismen kya badi baat hai । usne bhagwan hokar ke 108 rakhen to is manushya hokar ke 500 rakhi to kya badi baat hai । ye to koi badi baat hi nahin hai to dekho kitna aisi baaten hain to ye sabhi kahaan se uthaaya, shaastron se । to yeh shaastron se dekho manushyon ne dekho jaakar ke kya-kya kiya iseelie to kehte hain dekho yeh shaastron mein ulti ulti baaten poora arth na rakhne ke kaaran laga di hain । abhi hai in sab baaton ka yathaartha arth । ye sabhi abhi ki baaten hain । abhi dekho dropdiyaan hain ek draupdi to nahin hai na । yeh hai dropdiyaan aur ye dushaasan kaho ya duryodhan kaho jinhonne baith kar ke ek-do ko nangan karke vikaar mein rahe hain । to bhagwan aate hain in vikaaron se chhudaane ke liye, nagan hone se bachaane ke liye । abhi dekho yeh vikaaron ki choohedaani mein saadhu sant mahaatma sab andar pade hain, bondage mein maaya ke sab phanse hue hain jaise choohe to abhi usmein sab phanse hue hain, sab maaya ki bondage mein । abhi chhudaane vaala iseelie kaha hai in saadhuon ka bhi uddhaar karne vaala main hoon kyonki saadhu bhi maaya ki bondage mein । hain sab maaya ki bondage mein maano sab is choohedaani mein phanse hue hain । usko kehte hain na kya choohedaani ko kya kehte hain ret aur usko kya kehte hain daani ko traip । samajhte ho na choohedaani ka matlab hai ki ret ki trep, haan aisa hai na, jismen woh phasaaya jaata hai । to maano ham ret ki tarah se us trep mein phanse hue hain । kiski? maaya ki bondage mein । hamne exhibition mein ek chitra banaaya tha usmein choohe ko shakla diya tha saadhu sant sanyaasiyon aadi ki shakla dekar ke dikhaaya tha jaise ki sab usmein phanse hue hain, choohedaani ke andar phanse hue hain । abhi sabko bondej C kaun chhudaaega, vo is choohedaani se niklega kaun, yeh bondej kaatega kaun? kaatne vaala ek hi paramatma aur woh aakar ke apne yog aur gyaan ke bal se woh bondage kaatta hai aur kaatkar ke nikaalta hai tab free ho sakenge, nahin to andar jo bondage mein pade hain woh kaise ek do ko chhudaaenge । to chhuda nahin sakte hain to ham sab bondage mein hain । ham ek-doosre ko chhuda nahin sakte । hamko chhudaane vaale ki uski power chaahiye iseelie woh aata hai aur aa karke hamko chhudaata hai । to abhi chhootna hai na bondage se? to abhi baap kehte hain bachche bondej se kaise chhooten, uska yeh hai royal tareeka bondage se chhootne ka । abhi sab to gyaan nahin lete hain na, to kehte hain baakiyon ko kya karoonga । jaana to sabko hai abhi mujhe sankhya to kam chaahiye to baakiyon ko phir saja । dharmaraaj ke roop mein abhi court rahegi badi jisko kayaamat, sigreegesan yeh kehte hain na, abhi sajaao ke dvaara achhi tarah se un aatmaon ka bhi usi tareeke se bondage kaatoonga, hisaab kitaab chuktu hoga । jaise court dekho saja deti hai na, phir saja se uska jo hai hisaab-kitaab woh kaat deti hai ki haan bhaai paanch saal ka jel mila ya dand mila ya kuchh aisa hai ya kaale paani ka pharmaan de dete hain to dekho yeh sab milte hain na to sajaao ke dvaara jo uska dosh vo hisaab phir poora kar lete hain । to ye ek tareeka hai sajaao se parantu woh kada hai । usmein bahut feeling jo hai na duhkh ki kadi hai iseelie woh kadi hai bahut saja ka tareeka aur yeh hai royal, with honour । yeh hai with honour paas hona, woh hai disaornar paas hona । to abhi disaornar paas hona achha ya with onar paas hona achha । us samay taakat thi ye sabhi vo shaastra aadi ye sabhi unhein padhne ka nahin chaahiye kyonki ye shaastra hai grihasthiyon ke liye, pravritti maarga vaalon ke liye । unhonne to pravritti khatma kar di na । vo to chale gae, unko to khaali tatva yaad rakhna hai bas udhar hi bahaar se hi baahar chala jaana hai । vo to samajhte hain hamko udhar se hi udhar chale jaana hai, vo to nikal gae na to unke liye to ye sab nahin hai na । ye to shaastron mein to hai devtaaon aadi ki ye sabhi baaten hain pravritti ki to vo pravritti ko to khandan karte hain na । ye devtaaon ki bhi pravritti ko bhi nahin maanange vo pravritti hi khatam । vo to pavitra pravritti ko maante hi nahin hain vo pravritti ko hi nahin maante vo nivritti maarga hai to vaastav mein shaaston mein to pravritti pavitrata ka ye sabhi aate hain to inhon ko to in cheejon ka bhi lena nahin chaahiye । parantu abhi dekho andar ghus aae hain । abhi to vo kandaraaon mandraaon chhooti, abhi to shahron mein phletsa, abhi dekho mumbai mein bade-bade sanyaasi bade-bade phletsa mein rehte hain । abhi to grihasthiyon se bhi achhi tarah se rehte hain mauj se chal rahe hain striyaan seva karti hain aur jis naari ko lagaaya, jis naari ko chhod ke gae uska khyaal naheen aur phir doosri naariyaan uski seva karte hain bahut achhi tarah se khaatiri karti hain । to dekho din-ba-din woh jo bal tha na woh jo taakat thi woh chalti-chalti abhi nahin rahi hai । usmein bahut kharaab bhi ho jaate hai । bahut sanyaasi idhar-udhar mein aa jaate hain phir ulte chakkar mein to aisi sab baaten hain iseelie kehte hain abhi sabki taakat, har cheej ki taakat abhi giri hui hai isliye baap kehte hain woh jo pahli-pahli taakat thi bhakti ka bhi jo pahla golden ej tha na jisko avyabhichaari bhakti kaha jaae, woh abhi sab giraavat mein hai iseelie sabki jo bhi aae hain sabki abhi taakat kam hai iseelie kehte hain jab sab taakat mein ksheen ho jaate hain na, sab ki taakat nikal jaati hai tab phir main aata hoon sarva shaktivaan aur phir main aakar ke vo bal deta hoon । abhi tumhaare ko baaki bal kaun dega abhi kisi ka bal raha nahin hai । jo bal tha na usse tumhaara thoda bahut alpakaal ka karaate aae abhi unhon ka bal bhi khud khatma hai to abhi kya hai abhi iseelie kehte hain ki main aata hoon aur jaise makaan hota hai na to marammat karte hain, marammat samajhte ho na - repair, to repair se thoda bahut kaam chalta hai to maano yeh repair karne vaale the sab । koi dharma ke taakat se, bhakti ki taakat se, isi taakat se is makaan ki repair karte hain lekin lendalaarda ka to kaam hain na, dhani ka makaan todna aur naya banaana to vo to dhani ka kaam hai na to main dhani hoon । vo dhani ka kaam hai vo karega, vo nahin karega jo kiraaydaar hain alpakaal ke vo nahin ye kaam kar sakte hain, dhani karega na, to main dhani hoon । abhi dhani ki darkaar hai kyonki yeh puraana ho gaya hai jadajdeebhoot avastha ho gaya hai sansaar iseelie kehte hain iska destruction aur kanstrakshan karna mera kaam hai । baaki yeh to bhakti ke jarie aur yeh sabhi maano yeh sab thoda repair ka kaam chalta aaya hai । to abhi repair ki kandeeshan nahin rahi hai abhi iski repairing ki kandeeshan nahin hai kyonki abhi to iski kandeeshan hai todna । jaise government dekhti hai na koi makaan hai abhi uski kandeeshan nahin hai chalne ki abhi to isko giraana hai nahin to accident ho padega । to abhi bada accident hone ka hai na, ise kahen vinaash ki । accident hona hai yeh to abhi girna hi hai iseelie baap kehte hain bachche usse abhi kaise bachna hai aur apna bhavishya bhi kaisa banaana hai inheen sabhi baaton ko samajhna hai । to yeh sabhi cheejen samajhne ki hai iseelie abhi maano laindalorda, dhani jo hai na woh aaya hai । maalik aaya hai, apna jo world ka krietar kaha jaata hai na isko world ka krietar duniya ka rachta to duniya ka rachta kaisa hai vo abhi dekho nai duniya rach raha hai aur nai duniya ke liye yeh phaaundeshan kaho ya sepling kaho laga raha hai । to phaaundeshan chaahiye na aur phaaundeshan majboot chaahiye । agar makaan ka phaaundeshan majboot nahin hai na to makaan ke girne ka dar hai । to phaaundeshan hai purity iseelie kehte hain purity se hi phaaundeshan majboot hoga । uske liye phir meri taakat chaahiye kyonki yeh phaaundeshan lagaana kaam mera hai kyonki hyoomeniti ka seed jo hai na beej vo main hoon iseelie usko beejroop bhi kaha jaata hai । geeta mein bhi hai main is manushya roopi srishti ka beej hoon to beej kaun hai? vo seed vo hai na । hyoomeniti yaani human world ka seed to main hoon na, mein hi aakar ke human world ki ye seed kaise lagaata hoon ya sepling kaise lagaata hoon vo baithkar ke samjhaate hain । to yeh hai purity to purity hai jo main aakar ke purity ka beej athva sepling ya phaaundeshan jo kuchh kaho lagaata hoon jisse phir tumhaara sansaar sada sukh ka rehta hai । to yeh sabhi cheejen samajhne ki hai to dekho paramatma ne kaise aur kis tarah se baithkar ke samjhaaya, ab shaastron mein kaisi kaisi baaten chali gai, peechhe vaalon ne baithkar ke aisa-aisa likh diya । to aisi asul baaten esi dekho parantu kitni yeh sabhi baaten ulat-pulat ho gai hai । hai sab manushya ke bandar aadi woh ek hai na katha vo bhi hai lakshmi naaraayan ka ki jab svayanvar hua hai, lakshmi sabha mein gai hai to ja karke dekha hai, svayanvar mein lakshmi nikli hai var chunne ke liye, aisa shaastra mein dikhaate hain to vahaan naarad baitha tha, naatak bhi dikhlaate hain iske bade achhe-achhe । to vo baitha raha bade thaath mein ki abhi lakshmi humein varengi, to usko hansi aa gai to usne kaha ki tu shakla to dekh apni, tu kehta hai lakshmi mujhe varmaala daalegi, tu shakla to dekh apni tu kaun hai । to usne aaina diya usko to usne dekha to usko apni shakla bandar ki dikhaai padi । abhi ye bandar ka arth koi inhuman bandar se nahin hai woh hai ki paanch vikaar ka unko darpan diya yaani yeh knowledge diya, ye hai sabhi abhi ki baat । koi vahaan ki nahin hai satayug ki, svayambar sabha yeh hai । hamaari abhi ye sabha svayanvar sabha hai । svayanvar ka matlab ki ham svayan ko, self ko varte hain । varte ka matlab hai ki ham nar se naaraayan, naari se lakshmi svayan ko varte hain । yeh samjha, to abhi yeh sabha kya hai isko svayanvar sabha kahi ja sakti hai । baaki satayug mein koi lakshmi niklegi aur svayambar rachengi, vo to rajvaadi khaata hai usko to kaayde se sagaai hogi jaise kaanoon se hoti hai vaise hogi baaki aise thodi usi samay baahar nikal ke dhoondhengi । unko mila hi nahin unka rajvaade mein pata hi nahin hai kiske saath hai jo usi samay baahar nikal ke dhoondhengi, nahin aisa nahin hota hai ye hain asul abhi ki baaten, jab paramatma aaya hai to paramatma ne yeh svayanvar sabha rachi । yeh sabha kaho, class kaho, kuchh bhi kaho lekin yeh sabha hai jismen har ek ko nar naari ko kaha hai svayan ko varo । svayan maana self ko varo । self ko kaise varo yaani self jo asool tumhaari stage hai tu nar naaraayan hai, naari tu lakshmi hai asool, apne ko bhool gae ho । abhi phir nar se naaraayan naari se lakshmi bano, svayan ko varo । to svayan ko varenge to phir tumhaara satayug mein bhi pavitra jode banenge । nar-naari pavitra hokar rahenge, lekin abhi svayan ko varna hai to asool yeh hai svayanvar baaki udhar koi svayanvar ki system aisi nahin koi sabha hogi jismen ladke ikatthe honge, usmein se phir woh chunengi ya shaadi karengi, nahin aisi baaten nahin hoti hain । vahaan to bade maryaada se, kaayde se, kaanoon se sab hota hai । to yeh sabhi cheejen samajhne ki hain । ye to likhne vaalo ne baithkar ke storeej aadi banaai hain jaise storeej ya novelsa kaise bante hain । bahut achhe-achhe novelsa aise banaate hain ki padhne vaalon ko rula dete hain । rula deti hain ekdam aisi-aisi cheejen । ye itni pikcharsa banti hai kahaan se banti hain ye koi riyal storeej thodi hain ye to banaate hain na kahaaniyaan, isi-isi tarah se yeh shaastrakaaron ne bhi baithkar ke bade achhe achhe dhang se baith karke yeh sab banaaya hai, parantu unko samajhne aur samjhaane vaale, woh to samajhte hain na ki shaayad aisi bandar sena thi, aisa shaayad tha, aisi sab baaten thi, vo le gae hain usmein to iseelie yeh sabhi baaten gadbad ho gai hai । iseelie baap kehte hain dekho abhi tum sab moonjh gae ho, apni hi banaai hui cheejon mein moonjh gae ho । apne se hi banaaya hai aur apni hi banaai hui cheejon mein moonjh gae ho । apne hi banaai hui cheejon mein apne ko mujhaaya hai aur moonjh karke mere ko bhula diya hai । mujhe hi bula diya hai na, paramatma kya, tu kya apne aapko khud ko bhool gae ho । to khud mein hi apna rola daal karke aur usmein se hi apne aapko hi mujha diya hai aur usse dekho abhi tumhaara haal kya hua hai । abhi iseelie kehte hain in sab ko bhoolo । jismen moonjhe ho ab isko bhoolo iseelie isko kehte hain bhool bhulaiya । woh dekha hai na baaraadri mein kabhi dekha hai usmein aise tedhe-medhe raaste banaate hain woh lakhnau mein bhi hai baaraadri baaraadri kehte hain vo raasta aisa hota hai agar koi guide na mile na to baahar nikal nahin sake । dekhenge saamne raasta hai parantu jaaenge phir dobaara aa jaaenge raasta band । vo dekha hai kabhi, aisa banaate hain bahut hai jab kabhi ekjeebishan hoti hain ya circus hoti hai to vahaan ye bahut banaate hain to yeh hote hai raasta moonjhaane ka jisko kehte hain bhool-bhulaiya । aise raaste hain jab talak koi guide na mile na to paar nahin kar sake । jaaenge raasta dekhenge aage chalenge parantu saamne deevaar aa jaaegi, kidhar se niklen moonjh jaaenge । baaraadri lakhnau mein bhi hai ham gae the vahaan dekhne ke liye kyonki hamko misaal dena padta hai na drishtaant samjhaane ke liye to hamne kaha dekhen to sahi kya hai, kaisa hai ham to bhaai moonjh gae the ekdam । vo guide kya karta tha, vo ghadi-ghadi gum ho jaata tha । usko to apne raaston ka pata tha na to woh nikal jaata tha, ham to rah jaate the । phir kehte - are! idhar kahaan aa gae, phir usko bulaate the idhar aao to phir aakar ke hamko phir le chalta tha । vo samajhta tha dekhen ye log kaise hain to ye hote hain lakhnau mein । aap jaaenge na baaraadri to dekhna, jab kabhi jaao । apna centre hai vahaan । yeh bhi ek dekhne ki cheej hai, ek raaja ne banaai hui hai apne khelne ke liye । aage to vo rajvaade log to bade shaukeen the na, to aisi-aisi cheejen banaate the to unka banaaya hua hai । to yeh misaal hai ki yeh sabhi raaste to kehte hain ki bahut hain parantu vo raaste to nahin hain na jo unka raasta hai iseelie baap kehte hain mera jo raasta hai to main vo aa karke bataata hoon । tum raasta samajh kar chal to pade hain ki bahut raste hain parantu tumhaare paar hone ke nahin hai usse । deevaar hai saamne ekdam, nikal nahin sakte ho paar । phir yahaan ke yahin pade ho । phir lock ho jaate ho yahaan ke yahaan hi pade ho, sab punarjanma lete rehte ho । raasta paar karaane ka guide mein hoon । jab talak tumko guide na mile na tab talak tum paar nahin ho sakte ho to woh guide main hoon । iska raasta aur kahin koi nahin jaanta hain । vo dusre raaste to manushya bata dete hain parantu iska guide main hoon na iseelie iska guide aur liberator main hi hoon iseelie kehte hain iska guide main karta hoon । main aata hi iseelie hoon nahin to mujhe kyon aana pade kyonki iska raasta dikhlaana mujhe hi hai । is paar aane ke liye mujhe hi raasta dikhaana padta hai iseelie mujhe aana padta hai । nahin to kisi ko le aana ho to kisi ko kah doon ki le aao । neeche se kah doon kisi ko ki haan tu le aa inko । nahin, mujhe aana padta hai, mujhe bulaate ho na aur liberator main hi hoon iseelie kehte hain iski guide main karta hoon । main aata hi iseelie hoon, nahin to mujhe kyon aana pade kyonki iska raasta dikhlaana mujhe hi hai । mere paar aane ke liye mujhe hi raasta dikhlaana padta hai iseelie mujhe aana padta hai nahin to kisi aur ko le aana hoe to kaho le aao, neeche se kah doon le aao, tu le aa inko । nahin mujhe aana padta hai mujhe pukaarte ho na dekho pukaarte hain ki chhod abhi aakaash, abhi dharti par aa । agar dharti par hai omneeprejent hai to phir bulaate kaahe ke liye hain । baitha hai na isliye unko pukaarte hain tu aa aur aakar ke abhi hamko raasta batla । andhakaar mein ham moonjh gaye hain, raasta milta nahin hai । jaate hain raasta samajh karke parantu saamne band, phir idhar hi pade hain duhkh mein abhi tu nikaal isse, tu guide kar to dekho us guide ko bulaate hain na । to vo abhi kehte hain main haajir hoon to yeh sabhi baaten samajhne ki hai । to yeh baithkar ke baap samjhaate hain ki bachche abhi inheen baaton ko samajh karke ki main guide aaya hua hoon, abhi liberator aaya hua hai । abhi tumko liberate hone ka time bhi hai kyonki abhi tumhaare janma poore hue hain yeh chakkar ke janma । aise nahin hai ki phir janma na lenge yeh chakkar to chalna hi hai na parantu is chakkar ke janma poore hue hain । abhi tumhaare sukh ke, duhkh ke yeh sabhi janma poore hote hain । yeh last janma hai iseelie kehte hain yeh tumhaara last janma hai, abhi sab ka last janma । bachcha bhi hai na chhota, uska bhi last janma hai kaise ki woh aatma ko bhi abhi vaapas jaana hai iseelie abhi chhote, bade, boodhe sabka maut hai iseelie abhi maut bhi uski bhi alag-alag kisma se taiyaariyaan ho rahi hai । is destruction mein in vaarsa mein ya atomic vaarsa aadi mein in sab cheejon mein aise hi thodi khaali buddhe marenge, chhote rah jaaenge, nahin usmein to sab marenge na, chhote-bade sabhi natural calamities se aur inheen sabhi cheejon se jo maut ke tareeke hain sab usmein to sab chhote-bade buddhe sab marenge na iseelie baap kehte hain abhi sab ki aayu vaanaprastha samjho yaani abhi chhota bachcha bhi hai na woh bhi vaanaprastha hi hai । vaanaprastha ka arth hai abhi usko vaani ke sthaan, incorporeal silence world, yeh vaani ki world hai jisko talkie world maana vaani ki, vaacha’ ki, to vaacha ki world hai abhi isi vaani se pare sthaan jaana hai । parasthaan ka matlab hai vaan par sthaan, vaanaprasthi kehte hain na to uska matlab hi hai vahaan maana vaani se par sthaan to par sthaan par jaana hai । par sthaan kaun sa hai in korporiyal world to vaani se par sthaan jaana hai । to woh hai vaani se par silence world to abhi sabko jaana hai chhote bade sabko iseelie kehte hain abhi last janma hai । abhi in janmon ka chakkar poora hota hai iseelie baap kehte hain abhi chakkar jab poora hota hai to usko poora karke abhi chalo, parantu pure ho karke chalenge na । aise to nahin chal udhar sakte ho । impure soul nahin chal sakti hai । jab mainne bheja tha, tum aae the to pure the na, abhi mere ghar ke udhar chalenge to pure hi chalenge na, impure thode hi ghus sakta hai not alaaud । impure not alaaud iseelie yahaan hi pure hona hai na to iseelie idhar pure hone ke liye main gyaan aur yog idhar dene ke liye aata hoon । agar mujhe udhar hi dena hota to main kehta chalo aao impure soul aur peechhe phir yahaan baithkar main tumko gyaan doonga । nahin, tum aa hi nahin sakte ho udhar, ghus hi nahin sakte to impure iseelie tumko yahaan pure banna hai to pure banaane ke liye mujhe aana padta hai iseelie mera avatran hota hai aur mujhe pukaarte ho ki tu aa । to jab aaenge pure banaaenge is bondej se chhudaaenge sab ko is pinjare se nikal sakenge na । ye maaya ka pinjada, pinjada samajhte ho na, woh choohedaani hoti hai na jismen choohe phansaate hain to ham choohe ke misal phans gae hain sab । sab hain ismen saadhu-santon mahaatma vo apna ek magazine hai na vo ek agjibishan nikli thi na usmein dekha hoga vo ek choohedaani mein sab saadhu, sant, mahaatma sab andar pade hain maaya ke bondej mein । sab phanse hue hain jaise choohe to abhi usmein sab phanse hue hain to abhi chhudaane vaala iseelie kaha in saadhuon ka bhi uddhaar karne vaala main hoon kyonki saadhu bhi maaya ki bondage mein hai । sab maaya ki bondage mein hai maano sab is choohedaani mein phanse hue hain । usko kehte hain na kya choohe ko kya kehte hain ret aur usko kehte hain daani ko traip, samajhte ho na choohedaani ka matlab hai ret ki trep jismen choohe phansaae jaate hain to maano ham ret ki tarah se us traip mein phanse hue hain kismen maaya ki bondage mein to hamne exhibition mein ek chitra banaaya tha, jaise andar choohe banaakar ke unko saadhuon ki, santon ki in sab ki shakla dekar ke woh sab usmein jo hai na jaise woh choohedaani mein phanse hue hain abhi sabko is bondej se kaun chhudaaega ? vo । us choohedaani se nikaalega kaun? vo । is bondej ko kaatega kaun? kaatne vaala ek hi paramatma aur woh aa karke apne yog aur gyaan ke bal se woh bondage kaatta hai aur kaatkar ke nikaalta hai tab free ho sakenge nahin to andar jo bondage mein pade hain woh kaise ek-do ko chhudaaenge । chhuda nahi sakte hain to ham sab bondage mein hai, ham ek-do ko chhuda nahin sakte hain । hamko chhudaane vaale ki uski power chaahiye iseelie woh aata hai aur aa karke hamko chhudaata hai to abhi chhootna hai na bondage se, to abhi baap kehte hain bachche is bondej kaise chhooto to yeh hai royal tareeka bondage se chhootne ka । abhi sab to gyaan nahin lete hain na to kehte hain baakiyon ko kya karoonga, jaana to sabko hai abhi, mujhe sankhya to kam chaahiye to baakiyon ko phir saja । dharmaraaj ke roop mein abhi court rahegi badi, jisko qayaamat, seegrigeshan yeh kehte hain na । abhi sajaaon ke dvaara usko achhi tarah se un aatmaon ka phir usi tareeke se bondej kaatoonga, hisaab kitaab chhuktu karoonga jaise court dekho saja deti hai na phir saja se uska jo hai hisaab woh kaat deti hain ki bhaai paanch saal ka jel mila ya kuchh dand mila ya kuchh aur ya phir usko kaale paani ki saja suna dete hain to dekho yeh sab sajaaen milti hai na, isi tarah sajaao ke dvaara woh hisaab poora kar lete hain । to ek tareeka hai sajaaon ka parantu woh kada hai usmein bahut feeling jo hai na duhkh ki kadi hai iseelie kehte hai usmein kadi duhkh ki feeling hai vo kada hai bahut sajaaon ka tareeka, aur yeh royal, with onar । yeh hai with onar paas hona woh hai dishaonar paas hona । to abhi dis onar paas hona achha ya with honour paas hona achha ?