Murli de Mamma - 202

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mama murli madhuban

002. Dukhon Ka Karan Kya Hai - 02-25-04 - 65

record :-

kisi ne apna bana ke mujhko muskuraana sikha diya…

om shanti । ek hai muskuraane ki duniya aur doosri hai rone ki duniya, abhi kidhar baithe ho ? muskuraane ki ? muskuraane ke baad bhi to ro rahe hain। dekho, abhi ye rone ki duniya ka ant aur muskuraane ki duniya athva sukh ki duniya ka abhi sepling lag raha hai । apan hai sangam par lekin abhi jaante hain ki ham apni us muskuraane ki athva sukh ki duniya ke liye yeh apna sab purushaartha kar rahe hain to apna saara attention usi par hai । abhi rone vaali athva duhkh ki duniya ki koi tamanna rakhne ki nahin hai koi bhi । bhale is duniya mein koi dhan sampatti ki ya koi martabe ki ya koi maan ijjat ki, kisi bhi baat ki tamanna abhi rakhne ki nahin hai kyonki jab jaante hain ki in sabhi mein, dhan-sampatti mein bhi rona hi hai yaani duhkh hi hai is duniya ki, is duniya ke martabe maan ijjat mein bhi rona hi hai arthaat duhkh hai iseelie is duniya ki koi bhi koi bhi praapti jisko praapti gini jaae usmein abhi koi sukh raha nahin hai। iseelie abhi baap kehte hain ki jo main muskuraane ki arthaat sada sukh mein, sukh mein to sada muskuraaenge na, usmein thodi na koi duhkh karenge, dekho devtaaon ke chehre bhi jab banaate hain na, to bade achhe banaate hain, muskuraahat rakhte hain unke chehre mein pavitrata, divyata aadi aadi aise rakhte hain jisse ki unke chinha kheenche, to yeh sab hai ki vahaan woh hamaare jo bhi sanskaar hain jo ham abhi bana rahe hain athva dhaaran kar rahe hain jisko paaenge, to yahi hai ki vahaan koi duhkh ke chinha hai hi nahin। yahaan to dekho practical duhkh hai na aur vahaan hai practical sukh iseelie koi bhi duhkh ka chinha hai hi nahin, kabhi vahaan rona hota nahin hai। iseelie baap kehte hain abhi bahut roya, bahut duhkh paaya, arthaat duhkh ki duniya ke anek janma bhoge, ek janma nahin, bahut janma, abhi aakar ke woh bahut janma bhi to kabhi poore honge na, kabhi raat poori hokar kabhi din bhi to aaega na। sada na raat aur sada na phir din iseelie abhi yeh raat athva duhkh ki jo jenreshans hain, woh abhi poori hoti hai, abhi hamaare sukh ki jenreshans chaalu hoti hai to uska abhi yeh last janma। abhi ismen hi hamko us jenreshans ka yaani sukh ka athva sukh ki duniya ka phaaundeshan yahaan lagaane ka hai iseelie sambhaal rakhne ki hai bahut । abhi laga to laga phaaundeshan nahin laga to phir sada ke liye yahaan yeh sukh ke jenreshans praapta karne se vanchit rah jaaenge। iseelie baap kehte hain abhi ki jo jeevan hai aur jo gaaya bhi hua hai ki manushya janma ati durlabh hai, woh kis janma ke liye, is janma ke liye kyonki vaise janma to hamaare bahut hain parantu sabse jyaada is janma ka mahatva hai iseelie kyonki is janma mein ham apna sabse oonche jenreshans ka abhi phaaundeshan laga sakte hain। iseelie jo gaaya hai keemnushya janma ati durlabh to vo aise hi nahin hai, kai samajhte hain ki manushya janma chauraasi laakh yoniyon ke baad milta hai iseelie samajhte hain ki yeh manushya janma ati durlabh hai parantu aisa nahin hai, agar hamaara manushya janma chauraasi laakh yoniyon ke baad hi ek sukh ka janma hai to phir sabhi manushya sukhi hone chaahiye na, phir to yoniyon mein duhkh bhonkate aaven, ismen to sukh hona chaahiye na, phir idhar duhkh kyon dekhte hain। parantu nahin, ham dekh rahe hain ki manushya janma mein bhi to duhkh hi hai na to uska matlab agar yeh sukh ka janma hota to sabhi manushya sukhi hote na, parantu aisa hai nahin aur na koi aisa hai ki chauraasi laakh yoniyaan koi manushya bhogte hain। nahin, manushya ko to manushya janma mein hi apne duhkh ka hisaab kitaab manushya janma mein hi bhogna hai, baaki aisa nahin hai ki manushya koi janaavar pashu pakshi ya vriksha aadi manushya banta hai nahin, yeh to sabhi baaten abhi buddhi mein hain ki manushya ko apne karma ka hisaab manushya janma mein hi paana hai aur yeh bhi jaante hain ki manushya ka bahut mein bahut janma chauraasi laakh to baat hi nahin hai, yeh chauraasi bahut mein bahut, baaki haan kam hai kyonki jitna jitna peechhe aate hain, utna utna zaroor hai ki kam janma rahenge। to yeh sabhi hisaab abhi buddhi mein hain usi hisaab anusaar abhi apan jaante hain ki hamaara abhi yeh antim janma hai jismen ham abhi nai janreshans athva jo sukh ka anek janmon ka praapti ka hai woh abhi ham bana sakte hain iseelie is janma ki jo hai na mahima hai ki yeh janma sabse uttam hai kyonki ismen ham uttam ban sakte hain। devtaaon se bhi jyaada is janma ki mahima gaai jaati hai iseelie kyonki isi janma se hi ham devta bante hain na, peechhe to devta ho gae lekin ham oonche to is janma se bante hain na iseelie is janma ki mahima hai ki manushya janma ati durlabh hai, manushya janma ati ooncha hai, woh ooncha janma yeh jismen ham itna apne ko oonch bana sakte hain। to iseelie is janma ki bahut sambhaal aur bahut ismen attention rakhne ka hai ki ismen agar hamne apna banaaya to maano hamaare liye sada ke liye oonch praapti ka hak rah jaaega jo agar nahin to ham sada ke liye apne janmon ki jo oonch praapti hai manushya janmon ki usse vanchit ho jaaenge। to vanchit to nahin hona hai na apna paake rehna hai, to aisa paane ke liye is janma ka, so bhi abhi ka yeh time jabki paramatma aa karke abhi hamko yeh dhaarnaaen athva oonch banaane ka bal de raha hai to abhi jab usse bal mil raha hai to lena hi hai, aise nahin bas is janma mein aae aise hi ho jaaega ya yeh janma mein aape se ham aape hi oonch ban jaaenge nahin, banaane vaala jab aaya hai to unse apne ko banna hai। kaise banna hai to uske pharmaan aur unki jo aagya ya unki jo mat mil rahi hai to usko lekar ke। abhi uski mat kya hai aur unke daayrekshans kya hai woh to achhi tarah se buddhi mein hai na, ki bi holi end bi yogi, hai to do baat hi na ki mujhe yaad karo aur pavitra raho। to yeh baat apni buddhi mein achhi tarah se rakhne ki hai aur rakh karke uske pharmaan ke oopar apne ko chalaana hai tab ham apna jo saubhaagya hai woh oonch pa sakenge aur aise hi apni jo sada sukh ki duniya hai uska sukh pa sakenge। aise to nahin samajhte ho na ki yeh sab kalpanaaen hain? aisa to khyaal nahin aata hai na, kyon kalpana kyon samjhi jaaen jabki ham dekh rahe hain ki yeh duhkh ki duniya to dekh rahe ho na usko ham kaise kah sakenge yeh mithya hai, to mithya to nahin hai na yeh practical hai, to jaise duhkh ki duniya hamaare saamne practical hai to zaroor sukh ki bhi to honi chaahiye na। bhale hai nahin abhi, lekin honi to chaahiye na। to kya nahin to sada se ham aise duhkhi hi hain, to kya samjhe sansaar duhkh ka hi hai, aisa nahin hai। sansaar usmein sukh aur duhkh bhale donon hi hai parantu sukh ka bhi to samay hai na, aise nahin kahenge ki abhi jo sukh hai bas yahi sukh hai। kai aise samajhte hain ki jo abhi sukh hai bas yahi svarga hai, yahi sukh hai bas aisa hi sukh duhkh hai parantu nahin abhi ke sukh ko sukh nahin kahenge, woh sukh jo tha jismen ham sada sukhi the woh cheej hi aur hai iseelie sukh usko kahenge। aaj ke sukh ko sab duhkh ke baraabar kahenge na, usmein sada kaal ka to koi sukh nahin hai na, to yeh sabhi cheejen abhi buddhi mein hai ki jo practical mein ham duhkh ki duniya dekh rahe hain woh koi kalpana to nahin hai na, to jaise duhkh practical hai to sukh bhi to practical hona chaahiye na, usko kyon kalpana samajhna, kyonki aaj hai nahin isliye usko kalpana samajhte hain parantu nahin, yeh vivek aur apne baap ke mile is knowledge ke bal se samajhte hain ki jo cheej duhkh hai to zaroor sukh bhi to practical cheej honi chaahiye na, aise thodi hi ki khaali kalpana। kai to phir baithkar ke aise maarga batlaate hain ki haan bhale duhkh aave parantu tum samjho ki main sukhi hoon iseelie kai samajhte hain koi sukh ki ichchha ya koi tamanna rakhna, yeh ichchha maatra avidya ye aisi aisi baaten laga dete hain ki uski ichchha hi kya rakhni hai jo hota hai usmein hi sukh samjho, phir bhale rog ho, bhale koi akaale mrityu ho, koi bhi aisi baat ho parantu tu apne ko samajh main sukhi hoon। yeh to ho gaya apni kalpana ka sukh na, isko thodi practical kahenge । jaise duhkh practical hai na aise thodi hi ki ye kalpana se hai, woh to hai hi। rog hota hai akaale mrityu hoti hai, kai baaten duhkh ki aati hai na practical mein, to jaise ham duhkh ko dekh rahe hain aur pa rahe hain, apne anubhav mein usko pa rahe hain to jaise practical duhkh hai to sukh bhi to aisa practical hona chaahiye na। aise thodi kahenge ki nahin, isi mein hi tu apne ko sukhi maan, woh apni kalpana ka ho gaya jo hamko itna samay manushyon ke dvaara sukh ki batlaai jaati thi ki haan tu inmen hi apne ko sukhi samajh, ye duhkh samajhte hi kyon ho, tu samajh ki yeh shareer bhogta hai, aisa hota hai, aisi aisi baaten laga rakhi thi na। tu to aatma nirlep hai, tere ko koi lep chhep hai hi nahin, tu to sada sukhi hai, woh to kalpana ho gai। hai nahin, lekin ham apne ko aisa samjhe ki aatma nirlep hai, aatma ko koi lep kshep nahin lagta hai, ye aisa hota hai, aise samajh karke apne ko sukhi samajh to woh sukh to kalpana ka ho gaya na, vo kalpana se apne ko sukhi samajhna, jaise duhkh practical mein hai, hota hai na, dekhte hain ham aur bhogte hain, uski mahsoosta hai, feeling hai practical, to jaise duhkh practical mein hai vaise hamko sukh bhi to practical hona chaahiye na, usmein ham aisa kyon samjhenge hamko khaali aatma ko nirlep samajh karke apne ko sukhi samajhna hai to kya sukh kalpana hai aur duhkh practical hai ? nahin, jaise duhkh practical mein hai vaise sukh bhi practical mein hai to yeh cheejen bhi samajhne ki hai baaki kai manushyon ne baithkar ke aisi aisi baaten, duhkh ko jara kam mahsoos karaane ke liye phir aisi aisi baaten baith karke lagaai hai ki nahin yeh to hai hi jagat mithya, isko mithya samajh le ya aise aise kehte hain ki aatma to hai hi nirlep ismen koi lep kshep hai hi nahin, iseelie to duhkh aur sukh ko samajh hi nahin to maano samajh hi nahin duhkh ko aise tu apne ko sukhi samajh parantu woh to koi sukh nahin hai na। to yeh abhi apni knowledge mein hai ki hamko abhi practical baap ke dvaara jaise duhkh practical dekh rahe hain to duhkh agar practical hai to sukh bhi practical hai, phir uske liye kyon samjha jaae ki woh kalpana hai lekin aaj hai nahin iseelie usko kai aise samajhte hain parantu nahin, kabhi raat poori ho karke din apne apne time par hai na, din poora hokar ke phir raat, yeh to chakra hai to abhi jaante hain aur dekh bhi rahe hain ki abhi duhkh ki seema kahaan tak aa karke pahunchi hai, baaki bhi jo unki thodi maarjan hai woh bhi apne samay par poori ho karke apne time par phir sukh ki duniya aani hai, uska phaaundeshan to abhi lagega na, uske liye bhi to hamko apne karmon ko shreshtha banaana padega। yeh duhkh bhi to hamaare karma se bana, aise nahin kahenge drama ya apne aap, bhale hai drama parantu woh bhi jo bana to kuchh kaaran se bana na। duhkh kaise aaya? jab ham bhoole aur bigde apne ekshans mein to hamaara duhkh bana, to niyam hai na bhaai duhkh banne ka bhi kaun sa kaaran hua ki ham bigde, apne ekshans ko bigaada, vikaaron vash ho karke, usi kaaran se phir duhkh paida hua parantu aise nahin hai ki apne aap, kaaran to bana na। vaise abhi sukh phir kaisa rahega, jab ham phir apne ekshans ko us bigdi baaton se hataaenge, to jinhonne bigaada, jiske sang mein bigda to uska sang chhodna padega na, yaani maaya ka, paanchon vikaaron ka, jisko phir raavan kaho ya kuchh bhi kaho। to abhi uska sang chhodenge to phir hamaare karma shreshtha banenge, usi shreshtha karma se phir hamaara sukh banega। to banega kaise woh bhi to karna hoga na aur duhkh bana kaise woh bhi to hamaare karne se hua na, aise hi to nahin ho gaya na, bhale usko hamne jaana nahin, koi jaanboojhkar apna duhkh thodi banaaega, duhkh ke liye thodi hi jaanna padta hai, sukh ke liye saadhan athva purushaartha rakhna padta hai , duhkh ke liye thodi koi saadhan karna hota hai ya yeh ham karen ham duhkhi hoven, duhkh ke liye koi purushaartha nahin hota hai, sukh ke liye। to abhi baap aa karke sukh ke liye arthaat purushaartha kya karna hai woh bataate hain, baaki koi aise kahe ki haan duhkh ke liye bhi hamne koi saadhan kiya, woh karna hota hi nahin hai। manushya karta hai koi purushaartha to apne ko sukhi banaane ke liye, purushaartha ki baat aati hai tab hai na baaki koi girne ke liye purushaartha thode hi kiya jaata hai parantu hota hai, woh bhi apne action se hi to hota hai na, kaaran to koi banta hai na baaki koi karta nahin hai usko samajh karke koi gire ya apne ko duhkhi banaaen ki ham jaanboojhkar ke apne ko duhkhi karen, uska kaun sa saadhan hai, apne ko duhkhi karen, aisa koi karta nahin hai, aur aisa hota hi nahin hai। duhkh aa jaata hai lekin sukhi banaane ke liye to phir purushaartha rakhna padega na। us samajh ko lena padega, purushaartha karna padega iseelie purushaartha ko rakhna padega aage ki ham jo karenge so paaenge । to yeh sabhi cheejon ko bhi samajhna padega ki ham ko duhkh ke liye koi purushaartha nahin karna padta hai jaise yeh makaan hai, makaan mein jo puraanaapan aata hai to woh apne aap aata hai, aise nahin hai ki makaan ko koi puraana banaaya jaata hai। naya banaaya jaata hai, naya makaan banaana hai to bhaai naya banaana hai, isko todkar ke naya banaaya jaata hai, puraana thodi hi banaaya jaata hai, puraane ko banaana hota hai? nahin, puraana ho jaata hai। to koi kahe ki yeh kaise hua puraana, bhaai woh niyam hai, usmein puraanaapan bhi aana hai, time padne se usmein puraanaapan bhi aana hai। to puraana ho jaata hai aur naya banaaya jaata hai to banaane ke samay naya banaaya jaata hai aur puraane ke samay banaaya thodi hi jaata hai, puraana ho jaata hai। to yeh saari cheejen samajhne ki hai na, har cheej ka har baat ka kaisa kaisa niyam hai iseelie hamko abhi purushaartha rakhne ka hai kyonki oocha uthna hai, naya banna hai baaki ham gire to koi kahenge uske liye kya purushaartha rakha ya aise kyon gire ya baap tha to hamko girne kyon diya, usne thodi hi girne kiya, woh to hai na, jab gire na to phir chadhaae kaise, baap chadhaane kaise aave, gire hain tabhi to hai na uska gaayan bhi hai patit paavan karne vaala to patit hi na ho to paavan karne vaala usko kahen bhi kaise। to yeh bhi hai patit hona hai, phir paavan hona hai, phir paavan se phir patit hona hai yeh saara chakra hai, iseelie is chakra ko bhi samajhna hai aur chakkar se phir hamko patit se paavan banaane vaala kaun hai, uski mahima hai aur hamaare bhi paavan banne ki mahima hai। ham bhi apne ko patit se paavan banaate hain to apne ko poojneey hamaari bhi mahima tab hai aur hamaare woh poojya ho jaate hai kyonki vo humein banaate hain to banaane vaale aur banne vaalon ki mahima hoti hai aur girne vaalo ki thodi mahima hogi, to girne vaale ki to mahima ki to baat hi nahin hai na aur na hi girne ki mahima hone ki koi baat hai iseelie hamaare banne ki, jab ham oonch to hamaari mahima hai ki ham manushya se bhaai devta bante hain to devta phir poojneey gaae jaate hain yaani poojaan laayak aur phir jo banaane vaala hai uski bhi mahima hoti hai ki bhaai kisne banaaya hai, do chaahiye na, aise thode hai, banne vaala bhi khud, banaane vaala bhi khud, aatma so paramatma, paramatma so aatma aise to nahin hai na। banne vaale alag aur banaane vaala alag kyonki banne vaale kisse bante hain, zaroor gire hain usse bante hain, bigde hain usse bante hain, patit se paavan hote hain lekin woh to patit nahin hota hai na banaane vaala, iseelie banaane vaala alag chaahiye aur banne vaale jahaan se bante hain woh patitpan se phir paavan bante hain to vahi patit bante hain na jo paavan bane hain aur jo banaata hai woh thodi hi patit banenge jo paavan bane। to iseelie banaane vaala alag, banne vaale alag aur woh bante kaise hain woh cheej baithkar ke baap samjhaate hain। to yeh saari cheejen samajhne ki hai isliye in baaton mein bhi koi moonjhane ki ya kis tarah se purushaartha karna hi hai aur purushaartha ki baat tabhi hi hai jabki hamko ooncha banna hai, ooncha uthna hai baaki girne ke samay par to purushaartha ki koi baat hi nahin hai । girne ka koi purushaartha thodi hi karta hai, apne ko duhkhi banaane ka, usko purushaartha thodi hi kaha jaata hai, nahin purushaartha tab hai jab apne ko ooncha uthaaya jaata hai woh purushaartha hi abhi milta hai। jis cheej ko purushaartha kaha jaae aur jiski praalabdha kahin jaae woh bhi milti hai ki baap aa karke hamko yathaartha purushaartha hota hi kya hai hamaari oonch praapti ka purushaartha kaun sa hai woh abhi sikhaata hai। itne time hamko kisi ne vo purushaartha hi nahin sikhlaaya kyonki sikhlaane vaale khud hi sab chakkar mein hai na, neeche hi chalna tha sabko iseelie woh purushaartha nahin mila jisse ham apne ko ooncha uthaaen। abhi ooncha uthaane vaala bhi abhi aaya hai aur abhi aakar ke oonche uthne ka purushaartha bataate hain aur usko ham jitna jitna dhaaran karte hain phir aisi praalabdha ko paate hain। to yeh sabhi knowledge buddhi mein hain iseelie abhi kya karna hai woh karna hai samjha, karne ke oopar saara apna purushaartha ka poora bal lagaane ka hai। baaki to theek hai na baaki to chakkar hai woh to chakkar ki baat chakkar se samajhni hai। abhi ham ko kahaan se nikal kar kahaan chakkar ko ooncha jaana hai, usko abhi hamko pakadna hai। uske liye hamko kya mehnat karna hai hamko uska dhyaan rakhne ka hai attention uska rakhna hai। baaki to chakkar ko chalna hi hai apne time par, woh to apna time samay anusaar hota chalega baaki abhi samay kaun sa hai, abhi hamko neeche se ooncha hona hai, patit se paavan banne ka hai, woh baat samajhne ki hai। baaki to jo bhi chakkar mein aate hain, jo bhi dharma sthaapak aate hain na, oopar se aate hain unhon ko neeche hi jaana hai aur abhi hamko neeche se ooncha uthaane ke liye parampita paramatma svayan aa karke hamko dekho ooncha uthaate hain to patito ko paavan karne vaala ek hi ho gaya na। baaki Christ, buddha jo bhi aae na woh to paavan aate hain unko patit banna hai, unko neeche hi jaana hai। to khud bhi neeche jaate hain jo bhi uski sankhya bhi aati hai, woh bhi neeche hi jaati hai to to maano woh saavan se patit bante hain aur ham patit se paavan bante hain, yeh pharka hai। to jo bhi aur sab aate hain Christ aaya na, oopar se aaya na pavitra aatma aai to unko apni jenreshans mein Christianity mein apne yeh sabhi janma lete abhi uski jo vriddhi hoti rahi woh to neeche hi chalte aae na, to maano paavan aae patit unhon ko banna hai aur hamko aakar ke baap patit se paavan banaate hain iseelie hamaari hai chadhti kala aur woh aate hain utarti kala ke samay। woh naare dekha hai na naar samajhte woh kinjdi ka hota hai na, paani ka to dekho jo aadha part jo hota hai woh neeche jaata hai unko neeche hi chalne ka hai, vo kinjadiyaan khali ho jaati hain aur phir aadha samay vo bhartu ho karke oopar chalti hai to abhi hamaara vo bhartu ho karke oopar chadhne ka time hai iseelie hamaari chadhti kala hai aur woh aate hain utarti kala mein yaani unko utarna hi hai। aate hain oopar se aur neeche hi jaate hain to unko maano paavan se patit hona hai aur apne ko patit se paavan hona hai iseelie kehte hain patit ko paavan karne vaala ek baaki Christ, buddha patit ko paavan karne vaala nahin, woh to sab paavan se patit hone vaale hain khud bhi aur jo bhi sankhya aani hai woh bhi patit honi hai। to yeh saare hisaab ko bhi samajhna hai ki woh oopar se aai hui aatmaon ko neeche jaana hai abhi hamko neeche se aakar ke oopar uthaate hain baap iseelie unka gaayan hai aur yeh abhi vo time hai usi dharma ki sthaapna hai aur usi time par hi nahin duniya ki sthaapna hoti hai, yeh puraani duniya ka bhi ant। to yeh sabhi hisaab ko samajhna hai aur usi anusaar apna purushaartha rakhna hai। achha, time hua। baap, jo aisa oonch kaarya karne ke liye upasthit hua hai usse apna poora-poora laabh lene ka hai aur kaun sa laabh hai yeh sabse shreshtha, jo kisi ne diya nahin। Christ, buddha jinhonne bhi aakar ke koi kaarya kiya to vo kaarya nahin, ye doosra hai। woh hamaari utarti kala ke samay ka hai, yeh abhi chadhti kala ke samay ka hai to samay ko bhi samajhna hai na ki abhi time kaun sa hai। us time par unka aa karke aatmaon ko le jaana ya ooncha le jaane ka time hi nahin hai। woh aate hi dvaaparkaal se hain jab kalayug tak neeche hona hi hai to unko to neeche hi aana hai maano paavan se patit hi banna hai to unke liye kaha nahin ja sakta hai patitan ko paavan karne vaala, koi nahin। ek hi hai jo aa karke ham patit ko paavan banaate hain athva sarva aatmaon ko le jaate hain gati aur sadgati iseelie ek ki rispaansibiliti ho gai na। baaki sabka hai neeche hi aana hai, koi bhi kitni bhi badi aatmaaen hain aati hai, pahle pavitra aati hai unko neeche hi jaana hai kyonki chakkar ka aisa tarna hai iseelie usmein neeche hi chalna hai। to yeh sabhi hisaab ko bhi samajhna hai, aisa nahin hai uske aane se chakra aisa ho jaaega ya ulta, unko chalna hi hai aisa apne niymaanusaar, to usko neeche hi chalna hai। to yeh sabhi cheejon ko bhi achhi tarah se samajhne ka hai iseelie ab time hai chadhne ka aur chadhaane vaala iseelie ek hi nimitta hai। to uska abhi hamko bhaagya mila hai, saubhaagya mila hai to uske saath mein hamko usi saubhaagya ko paana hai aur baap se lena hai, samjha । jo karta hai so pata hai to karte ho kiske liye ? haan ? kiske liye karte ho ? apne liye, baat achhi uthaai na, apne liye । to yeh hai sab apne liye , maano aapka abhi khajaana bharta ja raha hai । bhale yahaan nae paise nahin dikhaai padte hain, parantu aapki bahut income ho rahi hai , haan jama hoti hai, ek se sau guna, hajaar guna, yeh apni jama kar rahe hain to yeh bahut bana rahe ho apna aur apne liye kar rahe ho yeh to right hi hai to uske liye to karna hi chaahiye। abhi bhi karte ho yeh, jo bhi kuchh dhandha dhori karte ho na, bhale bachchon ke liye idhar se udhar gaya samajh karke, parantu haan woh to karmon ke hisaab ke anusaar lekin yeh to dekho apna poora banaate ho na। jo karte ho woh paaenge aur paaenge bhi nai duniya mein, to dekho yeh sab kuchh naya milega na yeh khyaal mein hai na, tabhi to abhi saare utsaah se kar rahe hain। aapka doosra saathi nahin dikhta hai? nahin aaya । to achha hai jo karta hai utsaah se karta hai to utsaah ka bhi milta hai, jo laachaari se karta hai, tang hokar karta hai mushkil se ya koi dikhaavti karta hai ki haan duniya dekhe hamne yeh kiya, woh kiya। kai hote hain na daan karte hain to dikhaau daan karte hain ki pata chale to kehte hain uska aadha taakat jo hai na daan ki nikal jaati hai। koi karte hain gupta, kyon gupta ka mahatva hai ki gupta ka taakat badhti hai, uska hisaab jyaada milta hai aur show karne se uska hisaab kam pad jaata hai। to jo apna gupta karta hai uski taakat jyaada milti hai phir yeh bhi aise hi hai। to yahaan koi karte hain to ya to dikhaau karte hain ya to koi karte hain laachaari se to laachaari ka bhi jo kiya hota hai na uska itna phal nahin hota hai jo utsaah aur umang aur usi tareeke se karte hain unka banta hai, yeh bhi sab banaane mein bhi hisaab hai na। karna to karna parantu karne ka bhi dhang hai satogun, rajogun, tamogun, karne mein bhi hisaab hai to apni karni mein bhi kaisa ham shreshtha banaaen aur kis tarah se karen jismen hamaara bane to woh banaane ka bhi achha dhang chaahiye na। to yeh achhe dhang se chal rahe hain aisa dikhaai padta hai to zaroor hai ki kuchh apna aage takdeer banaane vaale hain। bhale aae peechhe hain yeh moolan ka to mere khyaal mein thode samay, abhi do-chaar maas haan? chaar maas dekho teen chaar maas ke bachche hain, bombe ke chhote mein chhote hain mere khyaal mein last, to last so fast ja rahe hain। to dekho yeh jab pradarshani lagi thi , haan haan yeh sab saath mein hi hai। to jo last hai baba kehte hain na jo last so fast hote hain saimpal dekho abhi। pradarshani se nikla aur khud pradarshani rach rahe hain aur kar rahe hain dekho kitne achhe hain lekin abhi centre nahin lagaaya hai moolan ne, abhi pradarshani to lagaai par centre na lagaaenge to bechaare kahaan aaenge samajhne ke liye । abhi phir himmat karo centre lagaane ki, tab phir hoga vahaan kuchh। kyonki pradarshani ki result tabhi hai jo bichaare aaen regular samjhe, nahin to phir ek din suna…haan? (centre kholenge phir aap aaenge na opening karne ke liye) centre kholenge, abhi khole to sahi। dekho opening nahin karna hota hai baba mama ko, baba mama ko jab phulvaari taiyaar hoti hai na to phoolon ki khushbu lene jaana hota hai। (baba ne jaakar kiya tha na ghatpur mein jaakar ke ) abhi dekhiye na, woh ghaatpur mein to phool taiyaar the na, ( yahaan bhi karege na taiyaar ) ab woh to dekhenge na jab karenge, dekhenge na kaun se phool bante hain । kaun karta hai woh bhi jab dekhenge na। vahaan to phool taiyaar the kuchh, achha baapdaada aur maa ki meethe-meethe bahut achhe sapoot aur bahut race karne vaale dekho bas teen din ka, teen maas ka kamaal kar rahe hain vaah, aise aise। ab yeh bhi bada ho gaya, yeh chhota gina jaaega। (mama centre ke liye jagah khoj rahe hain ) mumbai centre ke liye? do-chaar din se papaiyya nahin dikhaai padta hai । achha aisa baap daada aur maa ki meethe-meethe bahut achhe aur sapoot bachchon prati yaad pyaar aur good morning।