Murli de Mamma - 118

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mama murli madhuban

shreshthaachaari banne ka gyaan-2

rikordah

nai umar ki kaliyon tumko dekh rahi duniya saari tum par badi jimmedaari…

om shanti। yeh yaad mein baithe ho। jiski yaad mein baithe ho usko jaante ho na? kyonki apna hai gyaan sahit। jo bhi apan karma karte hain pahle uska gyaan hona chaahiye। gyaan matlab hi hai samajh aur common tarah se bhi kahne mein aata hai bhaai samajh ke kaam karo, aise nahin kahne mein aata hai kaam karke phir samjho। nahin, samajh ke kaam karo to pahle gyaan peechhe kaam । to gyaan ka matlab hi hai samajh lekin samajh to bahut prakaar ki hai na, doktari bhi ek doktari ki samajh hai, injeeniyring bhi ek injeeniyri ki samajh hai vaise to kai prakaar ki samjhe hain lekin gyaan naam jis baat mein mashhoor hai ki gyaan bina gati nahin hai, woh kaun se gyaan bina, kis samajh ke bina, to woh bhi samajhne ki baat hai ki kaun se gyaan ke bina gati sadgati nahin hai, woh gati sadgati ki samajh kaun si hai। woh koi doktari baireestari injeeniyri ya yeh science aadi in sab cheejon se bhi to koi gati sadgati ka taalluk nahin hai na। gati sadgati ka gyaan athva samajh kaun si hai aur usi samay samajh ko dene vaala bhi sarva samartha svayan parampita paramatma hi hai iseelie kehte hain ki woh samajh, uska gyaan gati sadgati ka daata main hoon aur us gyaan ko dene vaala bhi main hoon, main uska knowledgeful hoon। abhi gati sadgati kya cheej hai, kai bechaare is cheej ko nahin samajhte hain। kai samajhte hain woh cheej shaayad aisi hai ki bas shareer mein na aave, koi aisa sthaan hai jahaan baith jaana hota hai iseelie woh samajhte hain ki moksha ya gati sadgati । nahin, aisi cheej nahin hai jo shareer mein na aana ho, shareer mein to aane ka hai hi । yeh manushya srishti to anaadi hai na । agar shareer mein na aana ho to phir to srishti chale hi na, jo mare, jaate rahe jaate rahe phir to yeh khatma ho jaae parantu nahin, aisi baat nahin hai। yeh srishti anaadi hai, aatma ko is chakkar mein aana hi hai lekin inheen baaton ko samajhna hai ki ye chakra mein chalne vaali manushya srishti ke bhi stejis hain। to srishti ki bhi stejis hain, yeh bhi samajhne ki baat hai aise nahin srishti koi bina hisaab se chalti hai। kai samajhte hain yeh duniya jo hai na yeh duniya chalti hi rehti hai parantu iska bhi hisaab hai। jaise shareer ka bhi hisaab hai na ki bhai pahle baal, peechhe yuva, peechhe vriddha hisaab hai na? aise to nahin aise hi shareer chalta hai koi iska niyam hi nahin hai। har cheej ka apna apna niyam hai jaise shareer ka bhi niyam hai pahle baal hoga, peechhe yuva, peechhe vriddha, aise to nahin hai baal se phir vriddha ho jaaega, nahin beech mein yuva peechhe vriddhi phir vriddha ke baad bhaai mrityu, mrityu se phir janma to stejis baay stejis hai na । aise to nahin kahenge vriddha phir aise hi baal ho jaaega। nahin mrityu, stage hai beech mein । aise bhi nahin vriddha phir yuva hoga, aise ulta lautega, phir vriddha se yuva yuva se baal aisa hoga, nahin har cheej ka niyam hai । to jis tarah se is shareer ke stejis ka niyam hai vaise aatma ki bhi stejis hain unka bhi golden, silver, copper end iron ej aur hindi mein agar kahenge sato, rajo aur tamo yeh stejis hain। to aatma ko bhi jo bahut janmon mein chalti hai to janma ki bhi stejis hain to maano aatma apne stejis anusaar janmon ko leti hai pahle satopradhaan hai to unke janma aise hain peechhe sato to kam, peechhe rajo, phir rajopradhaan, peechhe tamo phir tamopradhaan, isi tarah se phir unki stage baay stage yeh janmon ka bhi hisaab hai। to jaise ek jeevan mein bhi baal, yuva, vriddha aur yeh sab stejis ek hi jeevan se pata lagta hai isi tarah se anek janmon ka bhi phir stejis hain to jaise janmon ka stejis hai to phir usmein sansaar ka bhi duniya ki bhi stejis hoti hai। to yeh sabhi cheejon ko samajhna hai ki duniya ka bhi phir golden, silver copper end aaeeran ej jisko satayug, treta, dvaapar, kalayug phir unka chakkar hota hai। to aise nahin kahenge ki yeh duniya ek hi tareeke se ya bas aise hi koi bina hisaab se chalti rehti hai। nahin, iska hisaab hai jaise shareer ka hisaab hai ki bhaai niyam hai ki yeh baal abhi yuva hoga, phir vriddha hoga hisaab hai na, isi tarah se yeh srishti ka bhi baal, yuva, vriddha aisi stejis hain to samajhna chaahiye abhi kaun si stage hai। yeh vriddha avastha hai srishti ki ya isko yuva avastha kahenge ya baal avastha kahenge ? to is srishti ki bhi baal yuva vriddha stejis hain। achha, abhi bataaie ki abhi kaun si stage hai? vriddha। haan, vriddha mein bhi jadajdi, last। isko kaha jaaega jadajdeebhoot avastha । yeh geeta ke bhi varsansh hain ki yeh manushya srishti roopi vriksha abhi jadajdeebhoot avastha ko praapta ho chuka hai arthaat ati puraana। abhi ati puraane ke baad mein phir destruction। phir destruction chaahiye to phir saath-saath kanstrakshan kyonki srishti anaadi hai। to yeh bhi sab hisaab samajhne ke hain na ki yeh srishti ki bhi stejis nambarvaar hai। to yeh srishti hamaari jenreshans ki, anek janmon ki hisaab se chalti hai, abhi unki aa karke yeh vriddha athva bilkul jarjareebhoot avastha pahunchi hai। abhi aisi avastha ke baad to phir zaroor destruction chaahiye na yaani mrityu, to duniya ki bhi mrityu। mrityu ka matlab yeh nahin hai ki jaise kai samajhte hain ki pralay ho jaaegi। pralay nahin ho jaaegi jaise mrityu se phir janma to is srishti ka bhi saath-saath phir kanstrakshan athva iska phir bhi chalna hota hi hai kyonki anaadi hai। aise nahin kahenge kabhi srishti thi hi nahin। nahin, srishti anaadi hai aise nahin hai ki pahle manushya the hi nahin jaise kisi historij mein ya kai shaastron mein kai baaten baith karke suna rakhi hai ki bhaai pahle duniya thi hi nahin, jal hi jal tha ya kai samajhte hain ki duniya thi hi nahin pahle pahle manushya the hi nahin ek but banaaya phir usmein svaans phoonka, phir woh chala, phir manushya se manushya, manushya se manushya phir aise bahut ho gae ya kahin kahin aisi baaten rakhi hai ya kah dete hain ye aag ka gola tha pahle kuchh aur tha hi nahin peechhe usse aise duniya nikli phir aise aise hisaab batlaate hain ya kai to samajhte hain pahle bandar tha, bandar se manushya hua hai aise aise hisaab batlaate hain parantu yeh sabhi cheejen nahin hai ki pahle bandar the, pahle janaavar the phir manushya hua, nahin manushya anaadi hai hi parantu haan itna zaroor hai ki yeh sankhya pahle kam thi peechhe vriddhi ko paati jaati hai। abhi dekho vriddhi ko chali ja rahi hai na। abhi vriddhi bhi kam kam hogi na । aise vriddhi hote hote badhte badhte aakhir uski end bhi chaahiye, to woh end kaise hoti hai to uske liye phir destruction chaahiye । to phir destruction maana woh jo vriddhi hai us sankhya ka kam karna। peechhe kam hokar ke phir nai jenreshans phir usko kahenge satayug to yeh phir uska aarambh hota hai destruction ke baad mein। to yeh sabhi cheejen baithkar ke baap is srishti ki bhi stejis samjhaate hain to har cheej apne niymon mein chalti hai jis niymon ko jaanna uska naam hai gyaan। to yathaartha yeh srishti jismen ham hain woh kaise chalti hai, jis jeevan mein ham hain uski jenreshans kaise chalti hai jismen hamaara yeh karma ka khaata hai woh kaise chalta hai in sabhi baaton ko yathaartha reeti se jaanna inheen ka naam hai gyaan aur isi gyaan ko jaanne se hi ham apni pahli jo orijinal stage hai usko kaise praapta karen uska knowledge aata hai kyonki aapko jab samajh milegi na ki bhaai haan pahle baal, peechhe yuva, peechhe vriddha, peechhe mrityu, jaanenge to abhi hamko kya chaahiye ham chaahte hain ki hamaari jo pahli sada sukh ki jo stage thi jisko golden ej kahenge to golden ej mein sukh tha, peechhe-peechhe aaste aaste silver ej bhai usmein thoda kam, peechhe copper peechhe iron, abhi dekho bilkul tamopradhaan to usmein hamaare sukh-dukh ka sambandh aata hai na to us jenreshans mein sukh tha jab golden end silver ej thi। peechhe copper end iron ej mein duhkh shuru hua parantu copper mein thoda duhkh tha, peechhe badhte badhte iron ej phir iron ej ki bhi abhi bilkul tamopradhaan last stage to abhi dukh badhte ja rahe hain to yeh bhi sukh aur dukh ka sambandh hamaare isi stejis ke oopar hai। to jenreshans mein kaisa sukh kaisa dukh bhi chalta hai jenreshans ka bhi sukh duhkh। ek jeevan mein bhi dukh sukh hai lekin phir hamaare jenreshans ka bhi hisaab mein bahut janma hamaare sukh ke bhi hain aur phir bahut janma hamaare duhkh ke bhi hain to bahut janmon ka bhi hisaab hai । to yeh sabhi hisaab bhi samajhna hai aur hamaare sabhi janmon ka kitna hisaab hai phir yeh poora ho karke phir hamaare sukh ke janma kaise repeat hote hain to in sabhi baaton ko bhi jaanna hai na । abhi yeh jismen ham chal rahe hain to manushya ko in sabhi baaton ka knowledge hona chaahiye । baaki aise nahin bas main manushya hoon, bhaai tu kya hai main manushya hoon, woh to dekhte nahin main manushya hoon, yeh koi samajh thode hi hai । nahin, manushya kya hai, unke karma ka yeh sab hisaab kaise chalta hai, yeh sansaar ka chalna kaise hota hai, yeh srishti saari kaise chalti hai iska bhi stage baay stage kaise hota hai, abhi kaun sa time hai, abhi is time ke baad phir kya time aane ka hai to in sabhi baaton ka yathaartha knowledge hona isko kaha jaata hai gyaan। abhi isi gyaan ke bina gati sadgati nahin hai। jab yeh jaane tab uske jaanne se phir hamaari jo kampleet stage hai usko phir ham abhi paaenge । bhaai kaise paaenge iseelie phir parampita paramatma kehte hain ki woh phir mere power se, uske liye tera mere se yog chaahiye। kyon, yog kyon chaahiye iseelie kyonki mere se tum ko taakat lene ki hai। abhi to tum nirbal ho gae ho na aur nirbal to us stage par aa nahin sakte hain। nirbal ko bal dene vaala, gaate ho na, to bal dene vaala chaahiye na to iseelie phir supreme saul, jo woh powerful hai unke dvaara abhi tumhein power lene ki hai iseelie phir usko bhi jaanna pade, jisko phir god kaho paramatma kaho to paramatma ko bhi jaanna pade jisse hamaara sambandh hai। usse hamko woh taakat athva bal lene ka hai jiske aadhaar se phir ham oonche uthen। ooncha hamko woh uthaaega jiska phir gaayan bhi hai bhai patit ko paavan karne vaala। to patit ho gae neeche, nirbal aur vo usko paavan karne vaala, ooncha uthaane vaala। paavan maana pavitra pavitra maana hi woh oonchi stage athva sukh ki stage to yeh sabhi cheejen bhi samajhne ki hai na। baaki aise nahin hai ki bas patit paavan aise hi aise । nahin, paavan maana sukh, patit maana dukh aise nahin patit maana sukh। to abhi hai hi patit duniya to aise nahin kah sakte hain ki abhi duniya civilized hoti jaati hai, abhi duniya bahut sudharti jaati hai yeh bhi duniya bahut sukhi hoti jaati hai, bhaai jab hai hi patit duniya to woh sukh kahaan se aaya। patit mein sukh nahin hai aur paavan mein phir duhkh nahin hai, yeh bhi to samajhne ki baat hai। aise nahin hai ki jab paavan hai tabhi bhi duhkh hai, jab patit hai tabhi bhi duhkh hai aisa bhi nahin hai । paavan to phir duhkh nahin patit to phir sukh nahin to yeh bhi hisaab sabhi samajhne ke hai na। bhale is duniya mein sukh hai parantu woh us paavan duniya ki bhent mein sukh nahin hai dukh hai kyonki paavan duniya ka jo sukh hai usmein koi dukh ka naam nishaan nahin hai aur is duniya ke abhi patit duniya ke yaani patit duniya ke sukh mein duhkh hai bahut iseelie woh sukh bhi duhkh baraabar ho jaata hai। iseelie baap kehte hain woh paavan duniya ka jo sukh hai na usmein sada sukh hai usmein koi aisi dukh ki baat nahin hai iseelie usko sukh ki duniya kahenge to sukh aur dukh ko bhi samajhna chaahiye na। baaki aise nahin hai ki bas sukh aur duhkh yeh aise hi chalte rehte hain, yeh sada se hi chala aaya hai, sada se hi hota rehta hai, sab sada se hai । nahin, sada se yeh sabhi stejij kaise chali hai, yeh stage baay stage srishti ki bhi hai। sada se hi aise thodi kahenge yeh sada se hi vriddha hai ya sada se hi baal hai, nahin stejeej badalti rahi hai। to yeh bhi sab samajhna hai na ki ham pahle baal the, usse phir abhi yuva ya vriddha stage par aaya hoon to woh jo badli hai us badli ka bhi hame phir sabhi hisaab kitaab, knowledge hona chaahiye na। abhi hamko phir usi stage par jaana hai jo hamaare woh jenreshans the sada sukh ki to yeh sabhi cheejon ko bahut achhi tarah se samajhne ka hai iseelie baap kehte hain ki yeh samajh jo hai na is samajh ko gyaan kaha jaata hai jiska naam mashhoor hai na ki bhaai gyaan bina gat nahin hai to isi gyaan bina, isi samajh ke bina jiske jaanne se tum sada sukhi ho jaaenge। usmein sab aaega na ever helthi, ever happy sab aa gaya phir usmein koi doktari, injeeniyring, bairistari in sab baaton ki koi darkaar nahin । phir koi bairistari ki darkaar rahegi? na koi chor hoga, na chakaari hogi, na koi aisi baat hogi, na koi phir judge hoe na koi barrister banne ki darkaar hi nahin rahegi। na rog hoga, na doctor honge, na phir hospitals honge, kyon honge to kehte hain tumhaari dekho main aisi stage banaata hoon jismen tumko sada sukh ho। phir tumko koi bhi aisi baaton ki jaroorat nahin rahegi। to yeh sabhi baith karke baap samjhaate hain ki tum manushya ki kya asul stage hai aur woh stage kab aati hai, abhi vo time hai isi time par hi main aa karke tumko samjhaata hoon kyonki main iske beech mein bhi aakar ke samjhaaoon, nahin, jo aise samajhte hain ki dvaapar ke ant mein aaya tha paramatma, yada yada hi, likha hai na woh geeta mein to woh samajhte hain ki dvaapar ke ant mein aaya tha aur aa karke usne adharma naash aur dharma sthaapna ka kaam kiya tha। abhi dvaapar ke ant mein to adharma hua hi nahin na, adharma ka naash karne ka time kab hai jab kalayug ho aur kalayug ki bhi pichhaadi ho to adharma naash bhi tabhi hoga na। dvaapar ke ant ke baad to adharma badhta hai, kalayug shuru hota hai to jab adharma shuru hone ka time hai tab kyon aaega, adharma to abhi badhta hai us samay, dvaapar ke baad to aur hi kalayug hona hai, kalayug ko phir to aur hi ghor kalayug hona hai aur hi vriddhi mein jaana hai to jo cheej adharma ki vriddhi ki or jaani hai to uske beech mein aakar kya karega। iseelie na time kaun sa hai iseelie kehte hain ki jab destruction ka time ho na । to destruction ka time hai jabki kalayug ke ant ka samay hai iseelie kehte hain main aata tab hoon aur main aa karke phir is duniya ka destruction aur kanstrakshan ka kaam aur kanstrakshan ka kaam aise karta hoon। to yeh sabhi cheejen baithkar ke baap samjhaate hain iseelie mera aana aur mere gyaan dene ka bhi kaun sa time hai to jab chakkar bhi poora ho tabhi to saara chakkar bhi samjhaaoon na। abhi chakkar chalta hi rehta hai beech mein kya samjhaaoon? aadha samjhaaoon? nahin, main saara samjhaata hoon ki bhaai pahle shuru kahaan se hua, abhi poora yahaan aa karke hua hai abhi phir se shuru hone ka hai, phir yeh repeat hone ka hai। woh kaise hota hai to kehte hain jab poora hone par hai tabhi aa karke samjhaata hoon ki kahaan se yeh shuru hua tha, abhi kahaan tumhaari jenreshans abhi poori hoti hai । abhi phir vahi jenreshans chalengi jo pahle thi। to hisaab bhi samjhaane mein aaega jab saara hisaab poora hoga na। to har cheej apne niyam par dekho yeh makaan, makaan bhi kahenge bhaai pahle yeh naya bana, peechhe aahiste aahiste nae se phir… ekdam to puraana nahin ho jaaega na, naya tha, peechhe aahiste aahiste kaaphi time ke baad phir puraanaapan chalega। phir puraana bhi aise nahin hai jhat se puraana, aahiste aahiste puraana hogal last mein aakar aisi kandeeshan ho jaati hai jo usko giraana padega ya to gir jaaega। to yeh sabhi cheejen samajhne hai ki har cheej mein apna niyam hai na naya phir puraana apne apne time par to yeh srishti ke liye bhi pahle nai kahenge peechhe puraani । aise nahin kahenge abhi nai hui hai। nahin, yeh puraani hai to puraani ko patit kahenge aur patit ko dukhi kahenge aur nai ko satayug kahenge aur sukh kahenge to yeh bhi hisaab samajhne ke hain na । to aise nahin kahenge ki aage duniya kuchh thi nahin ya aage kuchh jaante nahin the। nahin, aage jo thi pahle, to woh sukh ki thi, abhi isko duhkh ki kahenge। to yeh bhi sabhi cheejen hisaab ko samajhna hai ki naya kaun sa, puraana kaun sa। is duniya ka bhi naya aur puraana bhaag hai iseelie satayug aur treta ko naya kahenge, dvaapar aur kalayug ko puraana kahenge। aisa nahin hai ki dvaapar kalayug ko naya kahenge aur satayug treta ko puraana kahenge, nahin to phir usko golden ej silver ej kyon kehte hain । to yeh sabhi cheejon ko samajhna hai ki yeh hamaari srishti ka bhi niyam kaisa hai aur jo naya hai to nae mein jara nayaapan hoga, puraane mein puraanaapan hoga aur puraani mein zaroor dukh hoga nai mein hi zaroor sukh hoga, nahin to nai kyon kehte hain। to arth sahit baaten chaahiye na। to yeh sabhi cheejon ko samajhna hai baaki aise nahin duniya aise hi chalti hai ya duniya bina hisaab se chalti hai। nahin, duniya ka bhi abhi jo time hai to usi par hi baith karke baap abhi yeh gyaan athva samajh deta hai ki abhi yeh samjho ki abhi yeh puraana abhi iski ej athva samay aa karke pahuncha hai destruction ka to abhi iske liye destruction chaahiye। vriddha ke baad phir mrityu ki stage to abhi phir iska mrityu। mrityu kaise hoga duniya ka to destruction isi tareeke se । aatma to immortal cheej hai na, to woh bhi baithkar samjhaate hain ki aatma ko to naash karne ka savaal hi nahin hai aatma to kaate kaati nahin ja sakti, jalaae jal nahin sakti dubaae duboi nahin ja sakti। aatma to immortal hai lekin aatma ke oopar jo yeh aavran kaho ya melaapan chadha hai unko saaph hona hai baaki hai to immortal cheej na। aisa nahin hai ki woh koi vinaashi cheej hai, hai immortal parantu unke oopar sirf yeh mail chadha hai। abhi uski mel ko saaph karne ka hai aur phir yeh jo shareer hai jo itna sab vriddhi hua hai un shareeron ko phir naash karne ke liye yeh destruction ka, to usse shareer naash honge aur aatmaaen phir purified hongi aur phir purified ho karke phir apne samay par jis jis ka part hai uska apna part nambarvaar chalega। baaki aatmaaen phir apne stock ghar mein hongi to woh bhi baith karke saara sarkal samjhaate hain ki kaise aatmaaen jaati hai phir aati hain । yeh itni sankhya jo badhti hai yeh itni aatmaaen kahaan se aati hai zaroor hai ki koi souls ka stock ghar hai jahaan se ye aatmaaen aati hain । jo marte hain woh bhi janma lete hain doosri stock bhi aati hai। zaroor aati hai tabhi to vriddhi hai na, nahin to yeh sankhya kahaan se badhti hai, itni souls kahaan se aati hain। to yeh bhi sabhi cheejen hisaab samajhne ka hai ki koi stock ghar hai jisko incorporeal world bhi kaha jaata hai parantu woh world koi aisi nahin hai jaise kai samajhte hain ki vahaan shaayad kaarobaar chalti hai ya rooh ya aatmaaain aapas mein kuchh bolti hai ya kuchh vahaan duniya chalti hai। nahin, woh to dead silence ekdam bas aatmaaen nivaas karti hain silence mein । baaki aise nahin hai ki kahin roohon ki duniya hai jismen ghoomte hain phirte hain, baat karte hain, hansate hain ya kuchh unka dhandha vyaapaar ya aise duniya kuchh chalti hai nahin। duniya ka matlab hai vahaan stock bahut hai, aatmaaen, souls bahut hai। baaki aise nahin duniya ka matlab hai yeh kaamkaaj chalta hai jaisa yahaan chalta hai, nahin। woh to ek hi manushya srishti। to yeh bhi sabhi cheejen samajhne ki hai nahin to kai samajhte hain roohon ki bhi duniya hai, jahaan yeh rooh aapas mein bolte hain yeh karte hain, woh karte hain। nahin, vahaan bolne ki baat nahin, bolna to shareer ke aadhaar se hota hai baaki aatmaaen vahaan baithkar ke kuchh aapas mein karti hain aisi koi baat nahin hai। woh bas silence bas, no part, yaani ki part nahin tab talak saailent। isko kaha hi jaaega silence world। incorporeal world kaho ya silence world kaho। abhi yeh hai talkie world। dekho yeh hai na toki, yeh bhi talkie world kaha jaaega jismen ham aakar ke shareer ka aadhaar lekar ke phir yeh talk mein aate hain aur phir vahaan jahaan devtaaon ka saakshaatkaar hota hai usko kahenge movie ya sabal world kaho ya movie। to silence end movie end talkie। to yeh sabhi hisaab baithkar ke baap samjhaate hain abhi kehte hain ki is duniya ka abhi aakar ke parivartan ka time hua hai। parivartan ka, change ka, baaki aise nahin duniya ekdam khatma, duniya hi na ho। nahin, yeh jo kalayugi tamopradhaan duniya hai uske khatma hone ka yaani is stage ke khatma hone ka baaki iska maana yeh nahin ki duniya ke khatma hone ka । duniya ki abhi jo stage hai iron us stage ke khatma hone ka abhi time hai। to iron ej khatma ho karke phir kya hoga? isi duniya par golden ej । to golden ej mein bhi to manushya honge na । golden ej maana thodi hi kuchh na ho। nahin, manushya, vo manushya ki life ki stage bahut oonchi rahegi aur jismen phir woh jenreshans oonchi stage ke chalenge jismen phir sada sukh hoga । to ye sabhi life aur life ki jenreshans aur phir manushya ka yeh sabhi hisaab kitaab ko bhi samajhna hai na। to baap baithkar ke yeh sabhi baaton ko samajh jaate hain aur samjha karke phir kehte hain ki abhi kaun si stage hai abhi uske liye pripeyar hone ka hai। abhi yeh tumhaari duniya ke athva sansaar ke mrityu kaho ya destruction kaho, abhi uska time hai iseelie kehte hain abhi phir jo nai jenreshans chalenge uske liye apna sepling lagaao। lagaana abhi hai na, to uske liye kya karo kyonki yeh karma kshetra hai, karma bhoomi hai ismen jo boenge, so paaenge yeh bhi iska niyam hai। ismen main bhi koi law brake karoon main bhi nahin kar sakta hoon। main world almighty authority ka matlab yeh nahin hai ki main chaahoon to aasmaan ko neeche karoon ya dharti ko oopar karoon। woh samajhte hain bhagwan hai na, bhagwan to kuchh bhi kar sakta hai। haan woh to murda pada hai na usko jinda karke dikhlaave, parantu vo kehte hain ki mere bhagwan hone ka ya shakti ka koi yeh arth nahin hai ki murda pada hai to jinda karoon to meri shakti hai । murda pada hai to jinda kar do to kya phir murda nahin banega? banega na । woh to aatma ko to shareer chhodne ka hi hai woh to baat hi nahin hai na । achha usko jinda karoon bhala phir kya hua? phir kya murda nahin banega ? phir bhi banega, to jo niyam hai har cheej ka woh to chalega hi na। iseelie unmein koi mahatvata meri thodi hi hai ki main yeh shakti dikhlaaoon। ya koi kahega ki bhagwan hai to aasmaan ko neeche karen dharti ko oopar karen, ye ulta pulta kare kuchh। yeh to mera kaam nahin hai na। woh to har tatva ka bhi apna niyam hai। yeh tatva bhi jo paanch tatva hai uska bhi apna niyam hai। woh bhi apne golden silver copper end iron ej anusaar woh bhi stejis mein aate hain । abhi dekho yeh bhi iron ej vaale hain na yeh tatva। yeh earthquake hota hai, yeh floods hoti hai, yeh toofaan hote hain yeh sabhi hote hain to dekho yeh bhi abhi disaordar mein ho gae hain na । yeh bhi abhi tamopradhaan ho gae hain । har cheej mein abhi tamopradhaanta hai। to yeh sabhi cheejen baithkar ke baad samjhaate hain abhi har cheej bigad chuki hai aur phir main aata hoon to har cheej ko sudhaarta hoon। manushya aatma ko sudhaarta hoon usse phir sab cheejen sudharti hai। phir sansaar sudhra hua phir usmein sada sukh hai । phir koi cheej ek do ko dukh nahin deti hai। abhi sab cheejon se dukh milta hai। to yeh sabhi baaton ko samajhna aur kis tarah se yeh sansaar athva srishti ka yeh sab chalta hai inheen ka naam gyaan hai । isi ka mein nolejphul hoon । mere paas iski full knowledge hai, yeh saare karma ka kaise khaata chalta hai, kaise nambarvaar aate hain, yeh sab kya hai in sabhi baaton ko main jaanta hoon। iseelie kehte hain is gyaan ko koi manushya yathaartha reeti se nahin samjha sakta hai kyonki sabhi manushya to isi chakkar mein aane vaale hain na। jo chakra mein aane vaale hain woh in baaton ko nahin jaanenge, jo is chakra se baahar hai to woh baahar vaala uske paas hi yeh sab knowledge rehti hai। woh main hoon hi ek iseelie main jaanta hoon aur iseelie hi main aa kar ke phir sunaata hoon। kyonki woh jaankaari rehti hi mere paas hai aur sabse bhool jaati hai। aur to aate hain chakra mein bhool jaate hain to iseelie kehte hain mujhe aana padta hai aur main aakar ki phir ye knowledge samjhaata hoon। to sunaane vaala, samjhaane vaala main ek hi ho gaya na is baat ka। aur mere dvaara hi bal milne ka hai kyonki bal dene vaala bhi main hoon। mere mein hi woh power rehti hai aur to sab apna power is janma maran ke chakkar mein aakar ke kho dete hain। mere paas hi rehta hai iseelie phir main aata hoon woh apna bal dene ke liye। to yeh to seedhi baaten hai na ismen koi moonjhane ki baat hai hi nahin। iseelie mujhe paramatma, iseelie mujhe sarvashaktimaan, iseelie mujhe jaani jaananhaar, iseelie mujhe gyaan ka saagar, iseelie mujhe sab yeh jo mahima karte ho। meri mahima koi muphta ki thodi hi hai mainne kaam kiya hai aur mera kuchh kartavya hai । mainne yahaan bahut ooncha kaam kiya hai iseelie mahima hai। jaise manushya ki bhi mahima kyon hoti hai bhaai gaandhi gaandhi gaandhi sab karte hain dekho, bhaai bada aadmi, achha tha, ooncha tha aisa। ooncha to maana yeh nahin ki bada bada tha ekdam, aisa to bada nahin tha na। bada maana apne kartavya mein bada tha। usne kuchh kartavya achhe kie iseelie unko sab yaad karte hain, uski sab mahima karte hain। to manushya ki histreej mein bhi jo baaten aati hain bhaai phalaane manushya ne yeh kaam kiya, isne achha kiya to dekhte hain jinhonne bhi achha kaam kiya to unka naam aata hai ki haan bhaai isne aisa aisa kiya। ismen phir un aadmiyon ki phir history aadi mein naam lete hain unki history banti hai। to paramatma ki bhi jo mahima hai itni to usne bhi hamaare liye kuchh kaam kiya hoga na। baaki aise thodi hi hai ki bas haan ooncha baitha hi hai, bas uski shakti chalti rehti hai ya uska yeh kaam sab hota hi rehta hai to aisi to nahin hai na। nahin, usne aakar ke kuchh kiya hai, woh kya kiya hai, ham manushya ko aisa ooncha uthaaya hai aur is tareeke se uthaaya hai iseelie uski mahima hai। to abhi samajhna hai na ki paramatma ki mahima aur paramatma ka kartavya kaisa hai aur usi ke hi kartavya ke oopar uski mahima hai jo abhi phir se aakar ke kar raha hai । aur sabne mahima gaai hai dekho jo bhi dharma pitaaain bhi aae hain na unhonne unki mahima gaai hai। guru naanak dev ne bhi uski mahima, Christ buddha unhonne bhi to ishaara uski taraph uthaaya hai na । Christ ko thodi hi kahenge hevenli godphaadar। hevenli godphaadar woh bhi kahenge to usko niraakaar parampita paramatma ko । parantu woh kai samajhte hain hevenli godphaadar uska maana vo heven mein baitha hai। nahin usne heven duniya ko banaaya hai। heven end hell is duniya ka naam hai baaki heven koi bana nahin rakha hai jahaan baithe hain। nahin heven bhi banna idhar hi hai na। hell bhi idhar hi hai heven bhi idhar hi hai। hell ye bana hai, heven se hell bana hai, abhi hell se phir heven hone ka hai baaki aise nahin hai heven koi bani banaai duniya rakhi hai jismen jaana hai । nahin, isko banna hai। to abhi isko banna hai to jis cheej ko banna hai usko banaane vaala bhi to powerful chaahiye na । isliye baap kehte hain main aata hoon isko heven banaane ke liye। kaise banaata hoon vo baith karke samjhaate hain iseelie phir mera naam krietar kyonki main banaata hoon na। yaani hai to bani banaai, duniya to anaadi hai, parantu main aakar ke hell se heven karta hoon uski power deta hoon iseelie mera naam ho jaata hai bhaai krietar। baaki aise nahin kabhi duniya hai hi nahin, manushya hai hi nahin, jisko main kriet karta hoon parantu isi tarah se kriet karta hoon। to yeh sabhi cheejen baith karke samjhaate hain । to yeh sabhi baaten koi diphikalta thode hi hain ya kuchh moonjhane ki to nahin hain na। yeh to bahut saaph baaten hain jisko samajh karke aur usi par purushaartha rakhne ka hai । abhi aise baap se…, abhi woh pharmaan karte hain ki mujhe yaad karo aur main jo pharmaan karta hoon apne karmon ko achha pavitra rakho to usi se tumhaara yeh adhikaar jo hai heven ka vo tumko praapta hoga, ismen doosri kya baat hai। tum vaise bhi to karma karte hi ho parantu woh karma tumhaare wrong hote jaate hain। usse tumhaara dukh banta jaata hai iseelie baap kehte hain abhi samajh se karo। main jo samajh deta hoon usko lekar ke achhi tarah se karo, mere daayrekshans par raho, meri mat par chalo to phir tumhaare jo action woh right rahenge aur uski aadhaar se tum sukhi rahenge aur kya hai। hamko apne ekshans se hi to banna, bigadna yeh saara hamaara usi par aadhaar hai। usko ham kya banaaen, kaise banaaen usko uski hamko samajh chaahiye, woh abhi samajh de raha hai, us par chalna hai। to ismen baaki kya moonjhana hai ? to aisi baaton ko samajh kar karke aur apna aisa purushaartha rakhna hai। achha। dekho kitni simpal hai, kitni sahaj hai aur iske liye dekho kitne ved, shaastra, granth, puraan aur kitne hathayog, praanaayaam phalaane phalaane kitni baaten banaai hui hai। nahin to hai to bilkul simpal। manushya ko banna, kisse hai manushya neeche ooncha hota hai woh baaten saaph kar kar ke baap samjhaate hain ki chalna to usko karma se hi hai lekin karma ko khaali sudhaarte chalo । sudhaaron kaise, woh cheej samjhaate hain। uske liye tumko koi vidvaan, uske liye tumko koi pandit, uske liye tum ko koi aachaarya banne ki aisi to baat hi nahin hai na। tumko apne karma ko svachchha banaane ka hai tumko usse banna hai । to svachchhata kya hai, pavitrata kya hai woh baith karke spashta samjhaate hain ki mere bina tum pavitra ban hi nahin sakte ho mere yog ke bina । iseelie kehte hain bhale tu koi devta ka yog kar, bhale koi manushya ka yog kar kisi ke bhi yog se tu pavitra nahin ban sakta। paapon ko dagdha karne ka bal mera bal dega to iseelie baap kehte hain mera yog athva mere se connection। jab tak mere se connection nahin hai jaise battiyon ka connection men power house se hai na, agar vahaan na ho to batti mein light nahin aaega, bal nahin aaega na vo। isi tarah se tera connection mere se hai। main hoon men power house to usse connection chaahiye na। agar usse connection na hoga to vo taakat nahin milegi aur taakat na milegi to paap dagdha na honge aur paap dagdha nahin honge to tu aage nahin chadhega iseelie kehte hain mere se। samjha। kehte hain mere yog bina yeh gati sadgati hogi nahin। jaante ho na aise baap ko aur daada ko ? abhi baap daada mein koi moonjhata to nahin hai na? kaise woh parampita, paramatma iske tan mein kyon aata hai ya ismen hi kaise aata hai koi moonjhata ho to bataae । yeh kya geet sunaana chaahta hai?