Murli de Mamma - 204

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mama murli madhuban

004. Alankardhari Banane Kee Vidhi

record h

]\ekmaat sahaayak svaami sakha, tum hi sabke rakhvaare ho

om shanti। maat pita ko samjha hai na? yeh mahima hai unki, unki kiski? apne param poojya, poojya ek hi hai na, jo ever poojya hai, ever pure hai। jo ever pure hai vahi to poojya laayak rahega na aur baaki ham manushya poojya aur pujaari bhi bante hain na। apne hi baithkar ke chitron ko aur poojte hain, nahin to yeh devtaaen, manushya bhi jo poojya gine gae hain woh to ever poojya hain yeh pujaari se poojya, parantu jo manushya bhi poojya gine gae hain phir vahi pujaari bante hain aur poojya bante hain। vo kehte hain na aap hi pooja aap hi pujaari, woh paramatma ke liye nahin। kai aise samajhte hain ki sarvavyaapi ke hisaab se pujaari mein bhi paramatma poojya mein bhi paramatma iseelie woh samajhte hain aap hi poochhie aap hi pujaari, aise kaise, nahin, aap hi poojya aap hi pujaari ka arth hai ki ham hi aatmaaen, yeh aatma se lagta hai ki ham aatmaaen so poojya thi arthaat pavitra thi, phir apvitra bani to apne hi pavitra aatma aur ever pure paramatma ko poojne lagi। hai na, devtaaon ko bhi poojne lage to paramatma ko bhi poojne lage to pujaari ham bane, usko to nahin kahenge na aap hi poojya aap hi pujaari, ronga ho jaata hai। to paramatma ki stuti aur mahima kaun si honi chaahiye yeh bhi samajhne ki baat hai। aise nahin jo ulat-pulat aae aap hi pooja aap hi pujaari ya paramatma ko bhi aage ja karke kah denge, sabko kahenge aap sarva gun sampoorn 16 kala sampoorn, nahin paramatma ko kabhi sarvagun bhi nahin, yeh insalta hai uski kyonki woh kabhi avgun mein aata hi nahin hai jo unko sarvagun kahen, woh to ever, sabhi baaton mein ever hai na, usmein koi parivartan ya unki change change nahin aa sakti hai । jo change mein aati hai, unki mahima alag hai to manushya aatma change mein aati hai woh golden silver copper end iron satopradhaan, sado rajo tamo in sabhi mein aate hain to jo chanjes mein aate hain unki mahima alag aur jo aata hi nahin hai unki mahima alag honi chaahiye na । to ham sabhi ek hi ek jaise jo bhi yahaan hain jaise minister bhi ek, governor bhi ek to raaja bhi ek to phalaana bhi ek, sab ek hi ek? sabka ek nahin, har ek ki position, har ek ki post, har ek ka kartavya apna-apna hai na। minister mein bhi yeh phaainensaministar, yeh phalaana minister, har ek ki position alag hai na। agar hamko koi kaam kisi kisi minister ka nikaalna hai to ham governor ke paas thodi hi jaaenge, har ek ki post har ek ki baat apni-apni hai। to sabse ooncha paramatma to yeh sabhi jaanne ki baaten hain na to aisa nahin hai ki sab mil milaakar ek hi ek, devta ko devta, paramatma ko paramatma, yeh sabhi cheejen samajhne ki hai। to devta manushya jo purified hai unheen ko devta kehte hain baaki paramatma ko phir devta nahin kahenge iseelie brahma, vishnu, shankar inheen ko devta kahenge। dekho yeh hai na brahma, vishnu, shankar ye teen inko devta kahenge, inko god nahin kah sakte hain। isi tarah se krishna, raam, yeh phir saakaar mein, korporiyal devtaaen, jo form mein aae hue hain world par ab yeh chaar bhujaaen vaala to world par nahin hai na, yeh to simbal hai sirf saakshaatkaar mein dekhne ke liye, isko kahenge phir aakaari devta, aakaari samajhte ho? aakaar maana jiska form saakaar korporiyal nahin hai sirf divya drishti se dekhne mein aata hai। to yeh chaturbhuj, inko kahenge aakaari devta aur raam aur krishna inko kahenge saakaari devta । to saakaari maana jo korporiyal form mein yahaan aae hue hain world mein, to yeh lakshmeenaaraayan jo hai inko saakaari devta kahenge, devi aur devta aae hain form mein, yahaan inka raajya chala hai yaani manushya, jo pure manushya the unka devi devta dharma tha idhar, jaise Christian buddhisma yeh sabhi hai na vaise paramatma ke dvaara jo abhi yeh purity ki generation chali hai uska naam devi devta to woh saakaari devta hai inko kahenge aakaari devta kyonki yeh koi prithvi par nahin aae hain, chaar bhuja dhaari aadi yeh to sirf divya drishti ke dekhne ka simbal hai jo sirf paramatma dvaara saakshaatkaar karaaya jaata hai ki nar naari aise hain parantu nar naari jo saakaar mein aae hain to lakshmi naaraayan ko saakaari devta, inko aakaari devta parantu yeh sirf manushya ke status hai lekin paramatma phir bhi niraakaar ko kahenge। to yeh sabhi cheejen samajhne ki hai na niraakaar, phir saakaar, phir aakaar। aakaar maana jiska form hai manushya jaisa parantu is saakaar haddi maas ka nahin। yeh haddi maas ka hai, woh sookshm dikhaai padte hain baaki woh haddi maas nahin hai। aise usko sparsa karo, nahin woh aakaar mein khaali divya drishti mein aate hain। to yeh cheejen samajhne ki hai sab to woh aakaari devta aur woh saakaari devta lekin paramatma in sab se oopar, niraakaar। niraakaar maana uska manushya jaisa aakaar nahin hai unka light ki bindi kaho, bindi sadrishya, idhar bhi bada dikhaaya hai chitron mein kyonki itni chhoti bindi de kaise jo dekhne mein aae। idhar itni chhoti chhoti bindi di hai samajh mein aati hai dekhne mein aati hai to isliye thoda bada diya hai, nahin to hai to bilkul star light jaise ek teeka, bindi bas jyoti sa parantu itni chhoti cheej kaise dikhlaane mein aave iseelie thoda bada dikhaaya hai ki bhaai jyoti ka, light ka, to ham aatma bhi aisi cheej hai aur paramatma bhi aisi cheej hai lekin haan woh ever pure hai ham impure, pure, hamaari aatma ke oopar mail chadhti hai jaise chandrama ko grahan lagta hai na। grahan dekha hai kabhi chandrama ka, to chandrama ko grahan aa jaata hai, soorya ko grahan aa jaata hai, to aatma ko grahan lagta hai paramatma ko grahan nahin lagta hai। usi soul ke oopar, supreme saul ke oopar yeh maaya ka, paanchon vikaaron ka aavran nahin chadhta hai lekin ham aatmaaen souls ke oopar woh chadhta hai to maano grahan lag jaata hai jaise jab phir grahan hat jaata hai to chandrama khil jaata hai। isi tarah se aatma hai jyoti roop parantu uske oopar mel kaho, grahan kaho maaya ka, aavran kaho ya aise kaho jaise vo needal hoti hai na, uske oopar kat chal jaati hai। kat samajhte ho? junk, haan woh junk chadh jaati hai na to phir haan usko utaari jaati hai to maano aatma ke oopar junk chadh gai hai, kaahe ki? paanch vikaar ki। abhi jaise woh tel se, ghaaslet ya kisi aur cheej se unko saaph kiya jaata hai, vaise isko yeh gyaan roopi, ye yog roopi ghaaslet, isko ghaaslet kaho, isko tel kaho, isko ghrit kaho to isi tej ko jagaana hai, saaph karna hai। to yeh gyaan aur yog hai uska ghrit kaho ya tel kaho, unko yeh dena hai jisse uski kat kaho, grahan kaho, aavran kaho, yeh sab phir hai maaya ka jo chadha hai, to yeh chadha kiske oopar hai? aatma ke oopar, aatma ke oopar chadha hai to phir baati bhi aisi aur phir hamaare saare rishte bhi aise, phir saare sansaar ki banaavat bhi aisi sab hamaari karma bandhan yaani sab hamaare duhkh ke ban gae hain is maaya ke sang se। jab maaya ka sang nahin tha ham pure aatma the to shareer bhi pure the aur hamaare sambandh bhi pure the aur sansaar ki saari jo banaavat thi woh bhi pure thi, isi ko kaha jaata tha jab aisi pure thi sab kuchh to usko satayug, heaven aur devi-devtaaon ka raajya kaha jaata tha, manushya devi devta । to woh life hamaari jo thi oonchi thi, ab hamaari life junk chadhi hui hai, samjha, grahan lagi hui hai। to abhi yeh saari duniya ke oopar grahan hai, koi ek ke oopar nahin hai yeh saari duniya ke oopar abhi grahan hai। ab yeh grahan saari duniya ke kaun utaare ? to duniya ka maalik chaahiye na, iseelie kehte hain world krietar unko kyonki yeh grahan, yeh bondage isko bondage kaho maaya ka, ye grahan ya baandej maaya ka yeh utaarna, isse liberate karna, yeh us liberator ka kaam hai। liberator is one, is junk ko utaarne ka, is grahan ko utaarne ka, liberator is one। jaise god is one, to god hi liberator hai। manushya mein isse selibret karne ki power nahin hai kyonki grahan to sabhi manushya ke oopar hai na, kisi ke oopar bahut, kisi ke oopar thoda hai sabke oopar parantu grahan mein sab hain। sanyaasi, saadhu bhi grahan mein hain kyonki baithe hain na vikaari duniya mein। janmate hain to kahaan se janmate hain vikaaron se, janmenge, chhotaapan hoga to vikaariyon ke sang mein rahenge na, peechhe bade honge to peechhe sannyaas lenge to yeh bhi to karma ka hisaab hai na। to yeh hai hi vikaari duniya unko bhi dekho sanyaasiyon ko kya rog nahin hota hai? to koi to karma ka hisaab hai na, to koi to hisaab hai jo usko bhi bhogna padta hai to zaroor hai ki koi vikaari khaaton ka hisaab hai to vikaaron ka usmein bhi khaata hai to sab abhi sab kahenge, iseelie yeh saari duniya sab aatmaaen abhi grahan lagi hui hai। to saari duniya ke oopar grahan hai to saari duniya ka grahan utaarna duniya ka maalik, to duniya ka maalik kehte hain yada yada hi jab saare poore grahan mein aa jaate hain na tab phir main aakar ke usi grahan se chhudaata hoon, phir kehte hain de daan to chhoote grahan jaise jab grahan hota hai na to daan lene aate hain। yahaan par bhi hota hoga jab grahan lagta hoga to । to kehte hain de daan to chhoote grahan to kya daan dena hai? paanch vikaar, to abhi baap bhi kehte hain bachche do daan to chhoote grahan। abhi daan dene ke liye kaun taiyaar hai to do daan to chhoote grahan to yeh daan dena hai। kehte hain abhi yeh daan meri bhenta meri daan mera jo kuchh hai abhi ye paanch vikaar daan do to chhoote grahan। phir grahan utar jaaega phir aatma bhi purified, shareer bhi purified phir sab, everything tumko purified milegi tab, sada sukhi rahenge। to yeh jo abhi chadhi hai na mail ti isi mel ko dhone vaala iska dhobi special ek hi hain iseelie kehte hain main dhobi bhi hoon। god kehte hain main dhobi banke aata hoon kyonki yeh maal utaarna iske liye yeh to dekho dhobhi bahut hain, achha isse na bani to doosra, doosre se na bani to teesra, idhar to kehte hain hi main ek dhobi, isko dhone vaala, iski mail kaise utre, iska jo saamaan hai na woh hamaare paas hai, doosre kisi ke paas nahin hai, iska gyaan iska yog, isko saaph karne ka aur to doosri cheejon ke liye ek se na hua to doosre se kar denge lekin inka hamaare paas hai। iski dhone ki cheej jo hai yog aur gyaan ki kyonki ismen chaahiye mera yog, to mera yog, mere saath woh main hi aakar ke sikhaata hoon । mere yog ke liye main hi chaahiye, yaani mera hona chaahiye, mera yog koi teesra third parsan baithkarke tumko bataae to nahin bata sakenge, iske liye meri jaroorat hai। mera knowledge, mera parichay, kyonki mera parichay bhi main jaanta hoon, tera parichay bhi main jaanta kyonki tu meri krieshan ho na to krieshan ka knowledge kaun dega ? krietar। jaise baap hai bachche ki knowledge kaun dega? baap dega na, baap ko pata hai ki yeh bachcha kaise paida hua kya hua saari cheej lekin jaanta to baap hai na, jaise krietar baap apni krieshan ko jaanta hai, isi tarah ham krieshan ko kaun jaanega baap hi jaanega na। to krietar is one, note krietarsa bahut hain nahin, woh to har ek ka apna apna baap hai lekin har ek ka ek baap hai na। aise thodi kahenge bahut bhale adopta kare woh baat alag parantu ek hai na, kahenge to ek na, paida to ek se hain na to isi tarah se yeh saari cheejen samajhne ki hain ki hamaara krietar, aatmaon ka, ham aatmaon ka, body ka krietar to har ek ka apna-apna hai hi lekin ham aatma ka krietar to isliye usko krietar kahenge। woh krietar hi ham krieshan ko jaanta hai kyonki ham uski krieshan, ham achhe bachche the to us hamaari achchhaai ko bhi krietar jaanega na ki ham kaise achhe the to baap kehte hain mainne to tumko achha kriet kiya aur mainne tumko achha is duniya mein chhoda lekin tum itne gande ho gae। yeh grahan chala chadha liya apne oopar aur maaya ka sang pada tabhi tum duhkhi hue ho। abhi iske liye main aata hoon, mera kaam hai main baap hoon na phir bhi iseelie baap ko to taras padta hai, baap to merciful gaae hue hain iseelie phir main aata hoon aur aa karke tumhaari phir ye grahan kaho, junk kaho kuchh bhi kaho yeh utaarta hoon। to dhobi bhi banta hoon iseelie kehte hain ki yeh hospital bhi hai, woh kehte hain na aai speshlista to yeh hai third aai oph vijdam, knowledge to isko hospital bhi kah sakte hain jismen hamko poori sapha milti hai kaahe ki, ever healthy, evarvelthi, jismaani bhi health roohaani ke saath hai na to aatma pure ho jaati hai to maano aatma pure hai to shareer ko koi rog nahin ho sakta hai shareer bhi pure parantu abhi to tatva puraane hain na। yeh jo bana hua shareer hai yeh agle hisaab ka bana hua shareer hai। yeh jo maa-baap vikaari the unka banaaya hua hai। abhi to aatma pure ho rahi hai na। abhi yahaan shareer to nahin badli ho jaaega na, na shareer bhi hamaara yeh bana hai jo yeh hamne jo shareer liya hai woh hamne pichhle khaate ka liya hai to hamaara pichhla khaata to kharaab hai na, ronga hai na। abhi ham correct kar rahe hain to phir woh aatma correct aatma jo shareer legi na to usko shareer bhi jo hai na woh correct milega, usne phir koi rog aadi nahin honge iseelie usko hai ki woh paanch tatva ka shareer bhi jo hai na woh pure iseelie phir hamko sab pure hone ke kaaran se sada sukh। abhi to yeh ronga usse bana hua hai na shareer, yeh kisne banaaya body ke mother father ne jisne banaaya hai to woh karma ka khaata to hamaara ronga ekshans ka hai na, abhi ham right kar rahe hain। to abhi aatma right karti hai us right kie hue hamaare karma ka jo hamko shareer milega woh hamaara pure hoga। iseelie baap kehte hain ki bachche woh tumhein ab kaise mile iske liye to phir maata-pita pure, sab pure saari duniya tatva aadi sab pure the uske liye dekho yeh saari duniya bana raha hoon, peechhe tumhaari jenreshans bhi pure rahengi jaise abhi jenreshans impure hai vaise phir jenreshans bhi pure rahengi, usmein tum sada sukhi rahenge। to ever healthy ever happy vaili dekho kaisa ho jaaega to iseelie kehte hain yeh dekho tumko main health poori de deta hoon, jismen phir tumhaare ko koi kabhi koi doctor ki aavashyakta nahin, kabhi koi hospital nahin, kuchh nahin, rog hi nahin hoga to kaahe ke liye honge yeh, darkaar hi nahin। to kehte hain yeh dekho main tumhaari kaun si health banaata hoon to dekho yeh hospital ho gai na, ever healthy banaane ki hospital, aisi kabhi hospital suni? ever healthy banaane ki hospital। to yeh hai ever healthy banaane ki hospital। to hospital bhi kaho, usko surgeon bhi kaho, usko doctor kaho ya dhobi kaho ya inko vidyaalay kaho, yeh vidyaalay bhi hai। teacher bhi hai na bada, is teacher ke padhaane se kaun si status milti hai, yeh injeeniyri doktari manushya, manushya se engineer, manushya se doctor ye aisa nahin, yeh status hai manushya se devta, devta meens ever healthy velthi wealthy ever happy yeh life ki stage, to yeh hai vidyaalay manushya ko devi devta banaane ka, iski status sabse oonchi। to aise vidyaalay mein padhna chaahiye na? aise teacher se padhna chaahiye aur aisi status paani chaahiye jis status mein ham sada sukhi। devta aur duhkhi to shabd banta hi nahin hai। devta sukhi asur duhkhi, duhkh dete duhkh lete to aasuri sampradaay, daiveey sampradaay dekho geeta mein hai, yeh donon shabd hai। yeh aasuri sampradaay ke bhi lakshan sunaaen hain aur daiveey sampradaay ki bhi lakshan usmein hain to kaha hai daiveey sampradaay ke lakshan aise hote hain, unko devta kaha jaata hai aur aasuri sampradaay vaale ke lakshan yeh hote hain to lakshanon ke oopar hai na, lakshan hai to devta hai lakshan nahin hai to phir asur hai। to abhi manushya kya hai asur, ham sab asur abhi devta banne ka yatna kar rahe hain। to yatna kar rahe hain abhi paramatma ke ban karke to abhi asur se, shoodra se abhi brahman। beech ka hai abhi, ab brahman hai, abhi brahman phir devta jaakar ke banenge। abhi purity ka phaaundeshan daal rahe hain iseelie jinhonne purity ka phaaundeshan daala hai unko kahenge brahman, phir brahman so devta banenge phir hamko shareer bhi pavitra milega aatma bhi pavitra hogi to usko kahenge devta samjha। yeh hain sab baaten jinko samajh karke aur baap se abhi vo janmasiddha adhikaar lena hai to abhi ismen kya diphikalti hai, bas baap samajhna hai aur baap se relation jodna hai, usi ke sambandh mein aur usi ki mat par woh karke chalna hai, baaki haan koi sanskaar hain puraane, jaante hain koi bhaav svabhaav koi kisi ka unheen sabhi baaton se apne ko neecha ooncha thodi hi karna hai, bhaav svabhaav se, nahin। achha koi ne kuchh kah diya, kuchh kar diya, kuchh ho gaya usmein apne ko kyon, ham kyon usmein aa jaaen, woh hamaara vikram banta hai na isliye badi khabardaari rakhne ki hai। chalo jo karega so paaega, ham agar kisi baat mein aa jaate hain to hamne bhi kar liya na, to hamne kar liya to us paap ka bojha ka to ham bhi bhaagi ban gae na, ham kyon bane। hamko koi kya bhi karen to ham to kahenge theek hai, yeh usne apne liye kiya। jo karta hai vo apne liye karte hain mere liye kuchh bigaada, mera to nahin bigda na। jisne bigaada bigda uska to hamaara kya bigadta hai, hamko to adol rehna chaahiye na। ham adol, achal tabhi to dekho achalghar hote hain na maaunt aabu par, vo achalghar hai yeh hamaari gunon ki dhaarna se woh gunon ki status jo hai woh uski yaadgaar banaae hue hain achalghar par bhaai achal, sthir aur achal sthir ki to abhi baat hai na, devtaaon ko sthir rahne ki darkaar hi nahin hai kyonki vahaan to koi hilaane vaala hai hi nahin। maaya hi nahin hai to hilaane dulaane ki baat hi nahin hai abhi to hai na। yeh hamaari kvaaleephikeshans hai na achal adol to hilna nahin, koi bhi hamko bhi hilaae। thoda koi aisa karen to hilna thodi na chaahiye, koi kisi ne aankh dikhaai, koi kisi ne chalo haath bhi koi chala de, chala de kya hai, uska bigdega। usko vikarma hoga, hamaara kya bigda, kuchh nahin isliye apni to avastha ko achal adol, sthir yahi hai to iseelie achal naam pada hai। phir achal devta, naam rakh diya hai kyonki kvaaleephikeshans hui hai na to naam rakh diya hai, woh abhi ki sab baaten hain। to achal devta adol devta aise aise sabi naam rakhkar vo devtaaen banaakar rakh die hain, hain to abhi ki kvaaleephikeshans ki baaten । to yeh to yeh hamaari kvaaleephikeshans hai kyonki abhi hai na। yeh maaya ke toofaan vagairah ki baaten to abhi hai na, iseemen hamko kaisa rehna hai aur in sabhi baaton se jab ham cross karenge tabhi to phir devta banenge na। yeh hai cross karna, abhi yahi raasta hai, abhi yahi baaten hain jismen hamko sahansheel banna hai । isse dekho kitni sahansheelta aati hai kyonki ham jaante hain na ham kis par hain kis satyata ke oopar hain hamko to apna dol rehna hai na । hamko koi dole, hamko aise aise kare to bas ham hil jaae, vaah! vaah! ye bhi koi baat hai ? ham baap ko bhool jaae ? ham kyon apni happiness, ham kyon apne adolta, ham kyon apni stheriyamta chhoden। woh angad ka misaal hai na usne kaha hamaara paanv koi hilaake to dikhlaaen, usne kaha hilaae koi, kabhi nahin । to kaun sa, yeh paanv thodi yeh hamaari buddhi ka hamko koi laae to iska matlab yeh thodi hai ham aise aise ho jaae koi baat ki feeling aa jaae, koi baat feel ho jaae usmein aise aise ho jaaen, phir kahe ham adol hain baba ke to hain na, baba ko ye thagna nahin hai ? yeh to phir thagne ki baat ho jaae na, baba ke hai to phir adol hain na, hain to phir ham kyon dolen kuchh bhi hai baba ke bachche hain chalo kisi ne kuchh kah diya, koi jaise maa-baap hote hain na bade, kuchh karte hain chhote bachche to kehte hain bachha hai na , kya hai isne thoda bahut kar diya to, bachha hi hai hamaare liye bhi koi thoda bahut neecha ooncha kare na to ham to oopar khade hain na apne baap ki stage par to ham to kahenge na ki yeh to bachche hain bichaare isne kuchh kar diya to kya hai । bhale bade ne kiya parantu ham bada thodi hi dekhte hain, to kehte hain bechaare ko gyaan hai nahin bhale iska shareer bada hai lekin aatma to iski bichaari ko gyaan hai nahin na, samjho, don't mind, ham ek baat kehte hain kehte hain । ham aise baat kehte hain samjho kisi ne kuchh kar diya to ham kya kahenge shareer to bhale iska bada hai, achha hamko to gaali di,ya yeh kar diya to kya hua । bechaara jaanta nahin, isko pata nahin hai, bachcha bhi nahin hai baap ko bhi nahin jaanta hai aur haan bhoola hua hai na us time, aur apne baap ko bhi nahin jaanta hai, to jo bichaara baap ko bhi nahin jaanta hai vo kya raha to bechaara nahin jaanta hai chalo usne kuchh kah diya to kya hua । haan hamaara kaam hai iska bhi relation baap se jutvaana, to isko kahe ki are tum kaun ho dekh lo na । yeh kya, tumhaare mein ye bhoot aa gaya tumne aisa kar diya, nahin tum baap ko samjho, baap se apna relation jodo aur baap ka ho karke raho, dekho tumko varsa milega, usko baap ki tempteshan dilaani chaahiye, aur riyal, tempateshan aisi nahin jhoothi moothi hai, practical hai na । usse ham dekho kya praapta karte hain, usko dikhlaana chaahiye, dena chaahiye samjhaana chaahiye । to hamko to aur hi shauk hoga na samjhaane ka । aise thodi hi na ki ham usmein haan usne aisa kiya haan chalo ham rooth gae, nahin to yeh to apni adolta, apni avastha chaahiye na, na, to yeh sabhi cheejon ko bahut sambhaalna । hamaari ek ek kadam ko ek ek baat ko hamko bahut sambhaalna hai । jab ham aise sambhaalen aur sambhal ke chale tabhi to ham apne karma mein righteous rahe, nahin to phir unrighteous ho jaate hain na, phir vahi hamaara vikram banta hai aur vikarmon se hi to ham duhkhi hue hain to vikarma aur karma shreshtha banaane ki hamaari har vakta har samay woh apni saavdhaani rakhni chaahiye tab ham apne mein achhi oonchaai aur achhi dhaarnaaen la sakte hain aur inheen dhaarnaaon se to hamaari life banegi na, baaki banaane ka nahin to kya hai, yahi to banaane ki cheej hai isi karma se to ham ban rahe hain । karma se bigde hain, hamaari jeevan giri hai aur karma se ham sudhrenge to karmon ko to sambhaalna hai na । abhi sambhalna hai in baaton mein, baaki aise nahin ladaai jhagde pakde baaki baith karke hamne aapko bataalaaya tha na । kai kai aise niyam ka paalan karte hain khaali niyam ko paalan kiya ya kahin baithkar ke hathayog saadhnaaen karte hain baaki unse kya phaayda hoga । nahin, hamko practical life jo hamaari dincharya hai, roj mein jo karma chalte hain, usi karmon mein hi to hamko sambhalna hai na । usmein hamaari koi action rong to nahin hoti hai jo ham bana rahe hain baaki iske liye hamne kitna bhi maala pheri, phalaana kiya, phalaana kiya, woh bataaya tha na ek misaal, ek ne baithkar itna maala pherne ka, raam-raam raam-raam karne ka jaap ki practice ki thi to woh to us bechaari ke kanth se yahaan se uska raam-raam raam-raam aavaaj nikalta rehta tha । aise band bhi karta tha na to bhi, hamko aata nahin hai woh practice hamaari to nahin hai lekin uska munh band rehta tha lekin uske andar se raam-raam raam-raam raam-raam raam-raam aisa ham sunte the, yaani yeh mukh band tha lekin usne aisi practice banaai thi jaise unke yahaan se unke kanth se raam-raam ka aavaaj chalta rehta tha । woh aaya tha hamaare se milne ke liye kaanpur mein apna centre hai na to udhar aaya tha milne ke liye to khada tha to hamne bhi suna uska woh raam-raam phir chalta hi tha । to bechaare ko woh aurat ko bahut maarta peetta tha to doosre din uski vichaari aurat bhi aati thi to doosre din jab aurat bichaari roti roti aai usko nishaan ho gae the, aisa maara tha, woh nishaan ho jaate hain na khoon ke jaisa woh pad gaya to aaya dekho raam-raam to kehta hai dekho abhi ham ko maara hai bahut gaali di hai ab hamko isse chhudaao, yeh bahut aisa hai । to dekho munh se gaali aur idhar se raam-raam kiya to kya hua aur woh mukh jisse karma bante hain usse gaali aur idhar yeh hathayog se usko abhimaan tha bahut ki dekho hamne kaisa practice ki hai hamaara to raam naam chalta hi rehta hai, na jabte hue bhi japta rehta hai, dekho hamaara raam naam kaisa chalta hai । to usko bahut uska abhimaan tha lekin us baat se hua hi kya । itni practice ki, abhyaas kiya woh raam-raam chala, lekin mukh se jo kaam karta hai usse gaali bakta hai, munh se gaali deta hai aurat ko maarta hai aur yeh karta hai to haath se aur mukh se jo vikram bana usse to paap ka bhaagi ho gaya na । to usse kya hua, to yeh to nahin hai na khaali, yeh to hamaari karmon ko hamko sambhaalna hai, jo hamaari ekshans hain jiske oopar hi hamaara aadhaar hai usi se hi to hamko sambhalna hai na । mansa vaacha karmana inheen baaton se sambhalna hai to iseelie baap kehte hain abhi mansa ko to mere mein laga do, mera kaam de do usko to vo phaaltu nahin ghoomegi । jab dekho idhar-udhar phaaltu jaati hai jhat se usko brake do jaise motor ko brake di jaati hai na to buddhi ko bhi brake dene ki hai haibit daalo, abhi yeh haibit padi hui hai na to usko chhod dete ho, jahaan motor chali jaae chali jaae ye buddhi ki aur woh phaaltu chali jaati hai to usko brake dena seekho, phir brake de karke jhat baap se laga lo aai em soul san oph supreme soul । yeh koi kahne ki baat nahin hai lekin apna buddhi ki yaad mein apne ko aisa samajhna hai to samajh karke ham unki santaan hain to hamaare ekshans kaise hone chaahiye right, hamaare bol kaise hone chaahiye ham kisse bolte hain aatma se, yeh doosra bhi jo hai na aatma se, ham usko bolte hain koi kaam bolte hain kuchh bhi hai to hamko kis tareeke se bolna chaahiye to woh hamaara natural hai aatma ko dekh karke bolne se hamaari bhaavnaaen shuddh rahengi unke prati aur bol chaal hamaara royal rahega, ham koi aise nahin, haan kahaan kaam ke liye ya kuchh bhi kahin hamko thoda kisi ko samjhaana pade ya kuchh , kai aadmi to jaise aap logon ka to bahuton se gujaara hota hai na, sab thode hi gyaani honge, kahin paison mein to kahin, to chalo kahaan hamko kuchh bhi to bhi ham to saath hi rahenge na । aise nahin ki hamaara se temper loose ho jaae ya ham apna temper chhod baithe । to temparechar apna use nahin karna chaahiye, usmein controlling power honi chaahiye apne mein control । to yeh hamaari motor hain na gaadi hai na to iska saara control hamaare mein hona chaahiye । ham ise detach ho jaae ya hamko kaam lena hai to sirf organ ka attachment lekar karke ham kaam leve, phir detach ho jaae na, to detach aur attach, detach aur attach iski practice honi chaahiye na । phir yeh hamaare mein dhaarna honi chaahiye ki ham chaahen to isse detach, abhi detach ho jaate hain ashareeri geeta mein bhi kaha na, ashareeri bhav he arjun tu ashareeri ho ja, shareer se nikal ja, lekin kaise is shareer mein hote tu detach ho ja ki isko mainne aadhaar liya hai, abhi main iska isse kaam nahin leta hoon achha, detach ho karke baith jaao bas ham, aatma ।