Murli de Mamma - 210

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mama murli madhuban

010. Bhakti Aur Gyan

om shanti । bhakti aur gyaan, do shabd to sune honge। inko bhi yathaartha samajhna hai। bhagat to ham sab hain hi, kiske ? bhagwan ke । bhagat kaha hi usko jaata hai jo ham yaad karte hain bhagwan ko athva paramatma ko, parampita ko । to jo yaad karte hain to yaad karne vaale ho gae bhagat aur jisko yaad karte hain woh hai bhagwan, parampita paramatma। abhi ismen ek baat samajhne ki hai phir jo kaha jaata hai bhakti aur gyaan to uska pharka kya hai। gyaan ka matlab hai common taur mein gyaan shabd ka arth hai samajh, to samajh bahut prakaar ki hai jaise doktari knowledge, doktari ki samajh hai yaani shareer ki, jisma ki, isko kaise banaana hai, kahaan se bigadta hai, kya karna hai yeh hai doktari gyaan aur jaise bairistari knowledge ko bairistari gyaan kahenge, bhaai law points ko jaanta hai, kisko phaansi se kaise utaare, kisko phaansi kaise chadhaaen। yeh law points ka knowledge, gyaan to isko kahenge bhaai law ka gyaan yaani law points ka gyaan । isi tarah se jo jo cheej ka jiske paas knowledge hai to knowledge kaho ya gyaan kaho parantu jisko jis cheej ka gyaan hai usko kahenge usi cheej ka gyaan, parantu yeh jo mashhoor naam hai ki bhaai gyaan bina gati nahin hai to uska matlab yeh nahin hai ki doktari ke gyaan ke bina gati nahin hai ya bairistari ke gyaan ke bina gati nahin hai। woh kaun sa gyaan hai jiske liye gaate aate hain ki gyaan ke bina gati nahin hai। woh gyaan usi ki samajh yaani usi ka knowledge to paramatma kya hai, aur ham jo yaad karne vaale hain woh kaun hain aur kyon karte hain usko yaad, usse humein kya praapta hona hai, inheen sab baaton ki yathaartha knowledge ko phir gyaan kaha jaata hai, is gyaan ke bina gati nahin hai । to gati sadgati ka jo gyaan hai na, usko hi kaha jaata hai gyaan bina gati nahin hai । to vo jo gyaan hai na usi ka hamko yathaartha knowledge chaahiye ki ham jisko yaad karte hain woh lagta hai kya hai hamaara । hamaara aur unka aapas mein relation kya hai । ham kyon usko yaad karte hain । usse humein kya milne ka hai । khaali yaad hi karna hai ya yaad se hamko kuchh praapta hona hai । jo praapta hona hai woh kya praapta hona hai, us praapti ka bhi to hamko knowledge hona chaahiye na । to inheen sabhi baaton ke knowledge ko hi gyaan kaha jaata hai । to yeh gyaan sahit bhakti ho gai to isko kaha jaaega yathaartha bhakti । ye to geeta mein bhi hai varshans bhagwan ke ki jo mujhe yathaartha reeti se jaante hain athva jo mujhe yathaartha reeti se jaan karke aur mujhe yaad rakhte hain, unko main yathaartha praapta hota hoon । to isko, ye gyaan sahit bhakti ko gyaan kahenge। vaise aise bhakti to bahut hain jisko jo aaya, jisko jaise aaya, woh vaisi maanta ko maante chale aae hain to usko kaha jaaega aythaartha bhakti, yathaartha bhakti ko gyaan kahenge। aythaartha bhakti ko aythaartha bhakti kahenge yaani andhavishvaas mein yaani jahaan vishvaas ho jismen vishvaas ho tera usko hi paramatma maan ya jismen tumhaara prem ho । aise kai guru bhi hain jo aise mantra bhi de denge ya kahenge jismen tumhaara prem hai, jaise tumhaara bachche mein prem hai na tu usko bhagwan samajh, tumhaara ismen prem hai na is moorti mein tum isko bhagwan samajh, jismen tumhaara prem hai woh tera bhagwan, parantu nahin idhar paramatma kehte hain ki mujhe yathaartha reeti se jaan karke tu mere se prem laga। aise nahin jiske saath tera prem hai woh tera bhagwan hai, nahin main jo hoon, jaisa hoon mujhe yathaartha reeti se jaan karke tu mere se prem athva mujhe yaad kar, tab mere dvaara tumko bal milega, shakti milegi baaki aise nahin ki tu kisi ko bhi yaad karo to tumko shakti milegi, nahin shakti milegi mere ko yaad karne se parantu mere ko jaan karke, aise nahin kisi ko bhi samajh bhagwan, yeh patthar rakha hai isko bhi bhagwan samjhe, nahin। bhagwan kehte hain yathaartha main kya hoon, jo hoon jaisa hoon, vo bhi jaanna hai iseelie to paramatma ne arjun ko bhi kaha na, mere ko yathaartha reeti se samajh to apna baith karke ke parichay diya na, nahin to agar kah dete tu jisko bhi samajh, usko samajh karke tu mere ko hi samajh, sab yeh mere hi hain, tu kisi ko bhi yaad kar, nahin, usko apna parichay dena pada na, main kya hoon, kaun hoon, baithkar samjhaaya na, tu kya hai, kaun hai, tu aatma hai, to unko apna parichay aur paramatma ne phir apna parichay donon ka diya na । arjun ko apna bhi diya tu meri santaan, tum kya ho aur main kya hoon woh baith karke unko samjhaaya aur samjha karke phir kaha abhi isi samajh se, isi gyaan se tu mujhe yaad kar, tab to kaha na maamekam, phir kaha na mujh ek ko yaad kar, "manamnaabhav", yeh geeta ke varshans hain। to manamnaabhav athva man ko athva buddhi ko mere mein laga aur mujh ek ko "maamekam" aur mujh ek ko yaad kar । to aise to nahin kaha na ki tu kisi mein bhi man laga, kaha mujhmen aur usko apna baithkar ke parichay diya, samjhaaya, to yeh samajhne ki baat hai na kuchh। samjhaane ke liye hi to paramatma ko aana pada aur usko baith ke samjhaana pada। vaise to arjun bada vidvaan tha, bade ved shaastra granth aadi padhe hue the parantu usko kaha na yeh sab tu bhool । ab main jo yathaartha knowledge samjha raha hoon na, usi baaton ko samajh karke tu mujhe jaan karke apne ko bhi realise kar ki tu kaun hai, main kaun hoon tera aur mera relation kya hai, inheen sabhi baaton ko samajh kar ke abhi practical mere saath relation mein aa। aise nahin hai ki tu koi bhi, kisi ko bhi samjhe ki yeh paramatma hai ya yeh sab roop mere hain। nahin, mera apna roop hai, mera apna nivaas sthaan hai, mera apna jo kuchh kvaaleephikeshans meri hai, woh meri yathaartha baaton ko tu samajh । aisa nahin hai sab main hoon, phir to chor bhi main hoon, daaku bhi main hoon, khooni bhi main hoon, sab main hoon to uski maana chori bhi main karta hoon, khoon bhi main karta hoon, sab main karta hoon, to aisi to baat hi nahin hai na। sabmen hoon, phir sab kuchh karta karaata main hoon to phir yeh kaam bhi main karta karaata hoon, phir bura bhi main karaata hoon to achha bhi main karaata hoon to phir to kisi ke karma ki koi rispaansibiliti nahin rahi na, phir to achha bura karma ka kuchh raha hi nahin। to aisi baat nahin hai ki yeh sab kuchh paramatma hi karaata hai ya yeh sab kuchh paramatma hi hai । agar yeh maanta rakhi jaae na to saari duniya mein itna naash ke liye yeh sab, itna khoon kharaaba, aaj itni sab yeh baaten hain to yeh sab kuchh paramatma hi karaata hai? to karaata woh hai to phir bhogte ham kyon hain, phir bhoge bhi woh na। jo kare so paae na, kare vo karaae vo aur paaen ham, kaahe ke liye ? yeh to julma ki baat ho jaae। nahin, aisi baat nahin hai। ham karte hain ham paate hain, woh hamse yeh nahin karaata hai । to yeh samajhna hai ki woh hamse kya karaata hai। isi ke liye usne kaha hai ki main aata hoon । aa karke main shiksha deta hoon । woh shiksha dekar ke jo mainne baithkar karma karaaya hai na, woh mainne karaaya hai bas, yeh jo tum kar rahe ho yeh meri shiksha se ya mere daayrekshans par ya meri mat par ya main nahin karaata hoon, yeh to tu aatma apni rispaansibal hai tabhi to geeta mein bhi kaha na jeevaatma apna shatru, apna mitra hai, aise nahin kaha hai ki jeevaatma ka shatru aur mitra main hoon, aise to nahin kaha na , apna mitra apna shatru hai kyonki tum jo karte ho uske responsible tum ho, yeh tum kar rahe ho, yeh main nahin karaata hoon tumse, yeh tu kar rahi hai, he aatma, aatma se baat karta hai na, dekho yeh aatma se ham baat kar rahe hain, yeh aatma organ se sun rahi hai । kaanon se sunti kaun hai? aatma, abhi aatma nikal jaati hai shareer se phir to shareer pada hai na , body padi hai to aatma nahin hai, phir dekho aatma nahin hai phir sunte hi nahin hai, abhi aatma hai to dekho yeh sunti hai, yeh sunti kaun hai , aatma । abhi yeh sun rahi hai ki isko baap sunaata hai ki he aatma tu apna shatru apna mitra tu hai । jo tu karenge to tu uska responsible ho, yeh main nahin karaata hoon abhi tu koi bura karta ho ya achha bhi karta ho vo tera karma ka phal banega na, iseelie baap kehte hain main tumko aata hoon shiksha dene ke liye, baithkar samjhaata hoon ki tu karma achhe kaise kar aur achha karma kaun sa hai, woh baith karke samjhaata hoon, usi ko hi yathaartha jaanne ko hi gyaan kaha jaata hai । iseelie kehte hain mujhe aana padta hai, un yathaartha baaton ko samjhaane ke liye iseelie hi mujhe knowledgeful, oshiyan oph knowledge, patit paavan ye sab, kehte ho na। mahima karte ho ki patit paavan karne vaala maana patiton ko paavan banaane vaala, to patit bane ho na, mainne thodi hi banaaya hai। mainne banaaya hai to phir main paavan banaane vaala kaise hua? phir to kaho patit karne vaala, phir to aise kaho na। nahin, kehte ho patito se paavan karne vaala to main paavan banaane vaala hoon, na ki main patit banaane vaala hoon, nahin। to yeh sabhi cheejen samajhne ki hai iseelie kaise banaane vaala hoon woh aa karke shiksha deta hoon। usi shiksha ko phir jo dhaaran karke chalte hain, woh paavan bante hain। to meri shiksha main aakar ke deta hoon jo paavan banaane ki yathaartha knowledge hai na woh main deta hoon। paavan banaane ki pavitra banaane ki yathaartha knowledge aur koi manushya nahin de sakta hai iseelie mujhe gaate ho ki tu hi patito ko paavan karne vaala hai kyonki paavan ka knowledge tere paas hai । ham kaise paavan bane uska knowledge tere paas hai iseelie kehte hain tu oshiyan oph knowledge aa abhi, gyaan ka saagar aa, aa karke ye knowledge de, tabhi mainnebhi kaha hai ki yada yada hi dharmasya jab jab adharma ka time aata hai, mera respond hai maine kaha hai , promise hai mera aur mainne risponda kiya hai ki yada yada hi jab jab adharma hota hai main tab tab aata hoon to abhi yeh time hai vahi, iseelie baap kehte hain main abhi aakar ke vidyaalay arthaat school, college, university jo kuchh kaho vo kholta hoon aur usmein baith karke main samjhaata hoon । to ek arjun ki to baat nahin hai na, ismen hai jo aute so arjun, nar naari bahut hain jinhon ko mein aa karke main sunaata hoon aur woh sunkar ke is knowledge ko dhaaran kar karke aur phir yathaartha knowledge se apni yathaartha praalabdha paate hain, usko kaha jaaega gyaan। baaki gyaan koi yeh nahin ki ved, shaastra, granth padhna ya padhaana usko gyaan kehna ya pathan-paathan, kai samajhte hain poojan aadi karna yeh shaayad bhakti hai, nahin । yaad to karte hain aise to ham hain hi bhagat । abhi bhi dekho baap kehte hain tu to hai na, tum to haan mere dvaara lene vaale ho na, parantu lena kaise hain, kya lena hai, jinse lena hai unka bhi parichay hona chaahiye to in sab baaton ko yathaartha samajhna inheen ka naam gyaan hai। to yeh gyaan yathaartha bhakti ka bhi gyaan main aakar ke deta hoon ki tu mujhe kaise yaad kar iseelie kaha hai main apni yaad khud aa karke sikhaata hoon iseelie yog sikhaana yogeshvar paramatma ka kaam hai iseelie usko kehte hain yogeshvar yaani ki yog sikhaane vaala bhi svayan eeshvar hi hai । jisse yog lagaana hai vahi sikhaata hai, aise nahin hai lagaana usse hai sikhaaenge doosre, nahin, manushya nahin sikha sakte। manushya manushya ko paramatma ke saath kaise yog lagaaya jaae woh nahin sikha sakte isliye paramatma kahe isi yog aur gyaan ke liye mujhe aana padta hai, tabhi to vo geeta ke bhagwan ne baith karke yeh yog aur gyaan yeh knowledge arjun ke saamne rakhi hai, woh to ek stori roop mein shaastra banaaya hai to ek arjun ek bhagwan ka naam rakh karke bana diya hai, nahin to hai to usne baithkar ke samjhaaya hai ye sab। to hamko abhi padhaane vaala kaun hai, ham bhi sab students hai na। ab yeh knowledge kaun de raha hai? woh de raha hai jisko knowledge full supreme soul kaha jaata hai। abhi woh baith karke samjha rahe hain, yeh knowledge yathaartha main kya hoon, kaun si cheej hoon aur tu kya hai aur mujhe kaise yaad karo aur yaad karo to usse tumko kya bal milega, tumhaare paas jo hai na bahut janmon ke kie hue usko jalaane ki shakti milegi, isko kaha hai yogaagni, geeta mein bhi hai is yog se, ye yog agni ka kaam karega jisse tumhaare paap dagdha honge, naash honge to isko kaha hai yeh yog agni to iseelie kaha hai mujhe yaad karo aur phir tumhaare jo karma hain unko bhi shreshtha karo to phir usse tumhaara praalabdha aage ke liye achhi banti chalegi । to usse aage ke liye bhi achhi banegi aur jo kiya hua hai ulta khaata usko bhi is yog se, woh agni ka kaam karegi yaani bhasma honge। isse tum svachchha bante jaaenge aur phir tum svachchha jenreshans ko praapta karte rahenge । to yeh hai yathaartha knowledge aur paramatma apne saath practical relation athva sambandh aa karke jutvaate hain aur woh practical life mein apne saath sambandh jutvaake aur kehte hain mere bachche ho na, kehte ho na pita ho tum, to main pita hoon tum putra ho to phir mere saath pita aur putra ka poora relation rakhkar ke aur mere se jo tumko hak milna hai uska poora apna follow karo arthaat jo main kehta hoon usi pramaan chal karke apne ko pavitra bana karke mere se woh apna birth right le le, birth right kaho ya varsa kaho । to baap baith karke direct samjhaate hain na, to yeh sabhi cheejen samajhne ki hai । baaki jo manushya ke dvaara ham sunte aae na woh to sab baaten baap kehte hain tabhi to arjun ko bhi kaha na yeh maama kaaka chaacha baba… usne aisa nahin kaha jismen tumhaara prem hai usmein man laga, usne kaha mere mein laga, kaha hai maamekam, mujh ek mein, usko to kaha aur sab bhula, kaha na maama kaaka baba chaacha athva guru jinhonne tumko padhaaya, sikhaaya sabka naam lekar ke kaha na abhi un sabko bhoolo kyonki abhi main guruon ka guru mila hoon na tumko iseelie kaha ki unki bhi gati sadgati karne vaala main hoon iseelie main sabka guru hoon। guruon ka bhi uddhaar karne vaala, saadhuon ka bhi uddhaar karne vaala, sab ki gati sadgati karne vaala ek hi main sadguru hoon। satguru ek hi hai isliye usko kehte hain god is truth। kyon truth hai kyonki vahi sachchi baat batlaata hai baaki sab jo kuchh sunaane vaale hain na zaroor hai ki woh anatruth । uske truth ke kantraasta mein kya ho gaya, jhooth kahenge na, sach aur jhooth to iseelie baap kehte hain na ki sach baat yathaartha kya hai, woh jaanta hi main hoon iseelie yathaartha knowledge main hi aa karke sunaata hoon isliye to tum gaate ho ki god is truth। kyon kehte ho truth ka matlab hi kya hai, aise to koi kahe ki nahin woh ajar amar hai, kai is truth ka ye arth nikaalte hain ki woh ajar amar hai yaani kaate kaata nahin ja sakta, aise to aatma bhi ajar amar hai, usko bhi kaate kaata nahin ja sakta hai, jalaae jal nahin sakti hai is tarah to aatmaan ham bhi truth hain, woh to baat hi nahin parantu usko khaas kyon kehte ho god is truth । truth usi knowledge ke bhent mein hai। truth baat to knowledge se lagti hai ki satyata ko tum jaante ho iseelie satyata tum bata sakte ho jo jaanega vahi bataaega na। ham inheen baaton ki jaankaari satyata ki jaante nahin hai ki what em aai aur tum kaun ho, ham kaun hain aur hamaara yeh saare janmon ka chakkar kaise chalta hai in sabhi baaton ka jo yathaartha knowledge hai woh ham nahin jaante, tum jaante ho iseelie kehte ho god is truth baaki truth ka arth isse nahin lagta hai ki woh amar ajar hai vaise to aatma bhi amar ajar hai । woh bhi to kaate kaati nahin ja sakti, jalaae jal nahin sakti, ek shareer leti hai phir leti hai aatma thode hi jalti hai, shareer jalaate ho to aatma thodi hi jalti hai। aatma to apne karma ke hisaab se ja karke doosra shareer leti hai to vaise to woh bhi amar ajar hai yaani unko bhi koi kaate kaata nahin ja sakta to uski bhent mein to phir aatma bhi truth, phir khaali god hi truth kyon parantu khaas god ke liye kehte hain to uska sambandh knowledge ke saath hai ki yathaartha jaankaari jo hai na, woh jaankaari woh jaanta hai, kaun si jaankaari? usko kehte hain na jaani jaananhaar, paramatma ke liye kehte hain ki jaani jaananhaar, knowledge full to inheen sabhi baaton ke liye hai ki kaun si jaani jaananhaar, kya jaanta hai, jaananhaar ka bhi bahut se arth nahin samajhte hain kai aise samajhte hain ki woh jaante hain iske andar mein kya hai, vo paramatma sabke andar ka jaanta hai ki bhaai iske andar mein kya abhi vichaar chal rahe hain, is chor ke andar kya koi chori karne ka khyaal hai, us khooni ko khoon karne ka khyaal hai, koi ko achha vichaar hai koi ko bura vichaar hai vo read kar leta hai, are woh to thought readers ka kaam hai। woh jaananhaar ka matlab yeh nahin hai ki khaali thought baithkar ke read karna, woh baaten nahin hai। uske read karne se matlab hi kya hai । achha abhi kisi ke andar bura khyaal chal raha hai, usko koi read bhi karen to chalo paramatma usko jaana, phir kya hua usmein aisa thodi hai, phir bhi jaakar ke chor to chori kar leta hai usko jaana to kya hua, parantu nahin hamaari saari karma gati ko woh jaanta hai। jaananhaar ka matlab hi hai ki woh hamaari jo kuchh karma ki gati hai, un sabhi baaton ko jaanta hai ki yeh karmon se kaise gira hai, kaise phir yeh chadh sakta hai, in sabhi baaton ko woh jaanta hai iseelie jaanne vaala phir aata hai aur aa karke hamko chadhaata hai। hamaari karam gati kahaan se giri hai, kyon gire hain, kya kaaran hua, kaise gire un sabhi baaton ko woh jaanta hai aur aakar ke samjhaate hain ki are tumhaara sang jaakar ke maaya se hua na, paanch vikaaron se iseelie tum gire ho । abhi ise samjho aur in vikaaron ka sang chhodo to phir tumhaare karma shreshtha ho jaaenge aur tum phir chadh jaaenge aur isi chadhne ka hi abhi phir bal bhi main deta hoon kyonki mera power chaahiye na tumko iseelie kehte hain mujhe yaad karo to mere se tumko shakti milegi, bal milega iseelie hi mere saath yog athva yeh jo mainne kaha hai ki mujhe nirantar yaad rakho iseelie ki tumko taakat milegi, shakti milegi। to yeh sabhi cheejen samajhne ki hai baaki aise nahin ki woh thought khaali read karta hai, thought reader aise to thought readers to bahut hain jo thought read karna jaante hain, woh bhi ek vidya hai। use seekhte hain aur thought read karte hain vo bhi hote hain parantu nahin, jaani jaananhaar usko isi arth mein kehte hain ki woh hamaare saare karma gati ko jaanta hai aur hamaare karmon ko change karaata hai arthaat shreshtha banaata hai aur bure karmon ka naash karaata hai iseelie unko kaha jaata hai jaananhaar। to yeh sabhi cheejon ko bhi samajhna hai na to unki mahima unka kartavya aur woh kaise kartavya karta hai to in sabhi baaton ko yathaartha samajhna isi ka naam gyaan hai। to yeh bhi sabhi baaton ka knowledge hona chaahiye na। to ham jisko yaad karte hain to yaad karne ka bhi hamko gyaan hona chaahiye, baaki gyaan koi aisi cheej nahin hai baaki jo kuchh ham karte aae na woh aythaartha tha iseelie kehte hain woh aythaartha se tumko jo poorn phal milna chaahiye na woh nahin milta hai alpakaal ka । haan chalo tumne ulta seedha phir bhi bhagwan ko yaad kiya hai na to thoda bahut uska tumko mil jaata hai parantu meri yathaartha jo praapti hai na woh nahin hai। woh to jab mujhe yathaartha jaanenge tab mere dvaara hogi baaki yeh to tum thoda bahut tumko kisi ne kah diya tu isko hi bhagwan samajh karke yaad kar , yahi tera bhagwan hai samjho, chalo tumne usko yaad to kiya bhagwan ko ulta ki seedha jaan karke tumne bhagwan ko hi yaad rakha, chalo tumko thode time ka kuchh na kuchh mil jaaega । thoda bahut kuchh to tum pa lenge, bas na, parantu nahin mere dvaara jo tumko sada ka sukh jismen koi duhkh ki baat na ho, ever healthy, ever velthi, ever happy yeh hai sada ka sukh। vo jo life hai na, us life ka to phir mere ko yathaartha jaanne se aur mere dvaara yathaartha praapti tab hogi, jab mujhe yathaartha reeti se jaan karke yathaartha yaad rakhenge। to aythaartha aur yathaartha ka bhi arth samajhna hai na ki poori tarah se aur woh na poori tarah se yaani jaise aaya vaise, to jaise aaya vaise woh to chalaate aae hain na usse to jo paate aae ho vo dekh rahe ho yahaan। koi martaba paate ho, koi dhanvaan ho, kisi ko thoda bahut sukh hai, koi bichaare kaise hain to yeh sab kya hai yeh thode karmon ka phal mila hai, woh phal kha rahe ho na parantu us phal mein pet nahin bharta hai। woh khaate bhi manushya ashaant aur duhkh mein hai na, dhan vaalon se poochho phir bhi dukhi hain bechaare । sab martabe vaalon se poochho jitna bada hona aaj ki duniya mein utna hi dukhi hota hai, kehte hain bada hona to bada duhkh paana kyonki aaj ki sansaar hai hi duhkh, ashaanti ki। to duhkh ashaanti ki duniya mein duhkh bada hona to bada duhkh paana। duhkh ashaanti ki duniya mein dhanvaan hona aur hi museebten uthaana isliye baap kehte hain yeh yahaan ka sukh to alpakaal ke liye hai, is sukh mein saar nahin hai iseelie main tumko woh sansaar bana kar deta hoon jisko heven kaha jaata hai iseelie mujhe kehte hain hevenli godphaadar yaani hamaara jeevan hevenli banaata hai। hevanli ka matlab hai sada kaal ke sukh hon, baaki heven koi aur duniya nahin hai, na koi aur cheej hai। yahi duniya hai, heven bhi idhar hi thi hell bhi idhar hi thi lekin aise nahin kahenge abhi donon hai, nahin। abhi hell hai, jab heven hai to hell nahin hai, jab hell hai to heven nahin hai yeh kantraasta samajhna hai। jaise raat hai to abhi din nahin hai phir din hoga to raat nahin, aise nahin din raat ikatthi hoti hai ya sardi garmi hoti hai । kai aise samajhte hain heven bhi idhar hi hai hell bhi idhar hi hai kyonki jo saahookaar hai bade maje mein baithe hain, samajhte hain heven mein hain parantu poochho usko heven mein hai, nahin, woh bhi duhkh ashaanti mein hai iseelie yeh sansaar hi duhkh aur ashaanti ka hai। heven, jidhar koi bhi duhkh na ho, jab sukh hai to koi duhkh nahin, jab duhkh hai to koi bhi sukh nahin to abhi ki duniya mein sukh hai hi nahin woh jo sukh jisko kaha jaata hai । isko kahenge alpakaal ka, woh sada kaal ke sukh ki jo praapti hai na, usko heven kahenge for jenreshans mein, shareer chhodna, shareer lena, shareer mein rehna sada ka sukh। abhi to dekho marte hain to bhi bichaare dukhi ho karke, yahaan se jaate hain to bhi doosre bhi rote hi hain। kehte bhale hain ki svargavaasi hua, hevenli ebod mein gaya, are bhaai hevenli ebod gaya to phir kaahe ke liye rote ho aur khushi karni chaahiye। achha hua, heaven mein gaya na, narka se heven mein gaya to phir rone ki kya baat hai । ek taraph to rote hain doosri taraph kehte hain hevenli abode mein gaya, dekho aashcharya ki baat hai na। iseelie baap kehte hain ki sach sach to gaya hi nahin na। rote to sach hai na kyonki gaya nahin hai । heaven to abhi main banta hoon na, heaven hai hi kahaan, woh to abhi hi main banaata hoon । to hevenli ebod mein gaya woh koi doosri duniya thode hi hai pahle main heaven banaaoon to sahi na । jab main heaven is world ko banaaoon tabhi to hevenli ebod mein jaae । pahle main abode banaaoon na heaven ka, duniya banaaoon na to woh to abhi aaya hoon banaane ke liye । jab banaaunga to phir tumhaare jenreshans sadaakaal ka, tumhaare jo punarjanma hai na woh usi mein rahega । abhi hai hi hell to tumhaara punarjanma kahaan hoga, hell mein hi hoga, to shareer chhodenge kahaan jaaenge, phir hell mein hi aaenge aur kahaan jaaenge iseelie baap kehte hain aise nahin koi gae hain, bahut gae hain, pahunche hue hain, woh kehte hain nahin world to yahi hai na । world is one, god is one, krieshan is one baaki aise nahin hai ki koi bahut duniyaae hain, nahin duniya ek hai manushya ki korporiyal, baaki hai souls ki incorporeal jahaan se ham aatmaaen utarti hain to woh to silence world, jahaan aatmaon ka stock hai phir vahaan se ham aate hain ham nambarvaar, yeh sankhya kahaan se badhti hai । itni souls kahaan se aati hain, koi to souls ka stock hai, kyonki souls to immortal hai na, to immortal souls kahaan se to aati hai na, to yeh sabhi itni sankhya kahaan badhti ja rahi hai, yeh kahaan se badhti hai itni souls kahaan se aati hain to yeh bhi sabhi cheejon ko samajhna hai । to souls world, jisko incorporeal world kaha jaata hai doosri yeh korporiyal iseelie baap kehte hain abhi bahut ho gaya yahaan stock, neeche iseelie yeh ladna-jhagadna duhkh-ashaanti yeh sab ho raha hai । phir yahaan sankhya kam karni hai phir udhar stock bhejna hai iseelie abhi kehte hain yahaan ke stock ko abhi kam karna hai iseelie destruction ki taiyaariyaan hain aur kanstrakshan । kanstrakshan bhi saath chaahiye, kyonki yeh anaadi hai, aise to nahin ho jaaegi to destruction ke saath kanstrakshan bhi chaahiye । to pahle kanstrakshan phir destruction, aise nahin destruction karke phir kanstrakshan karenge, nahin donon chaahiye, jisko sangam kaho, kanaphluens peeriyad kahi jaati hai । to iseelie kehta hoon abhi kar raha hoon, kaise yeh purity kanstrakshan ka abhi phaaundeshan laga raha hoon aur idhar yeh destruction ki taiyaariyaan hain to yeh kanstrakshan majboot ho jaaega to destruction kaam apna karega । abhi woh bhi taiyaariyaan hai, idhar bhi taiyaariyaan hain yeh bhi taiyaar ho rahe hain purity ka phaaundeshan pad raha hai, yeh bhi majboot ho jaae achhi tarah se, idhar bhi taiyaari hai woh bhi taiyaari ho rahe hain । jab yeh kampleet taiyaar ho jaaenge to destruction hoga । iseelie kehte hain yeh donon ka connection hai । woh geeta mein bhi hai ki isi gyaan yagya se yeh vinaash jvaala prajvalit hoti hai jitna-jitna ham bante jaaenge purity mein to utna utna woh vinaash jvaala prajvalit ho karke apna kaam karegi । to yeh sabhi cheejen hain jisko achhi tarah se samajhna hai, yeh abhi vahi time hai jisko kaha jaata hai mahaabhaari mahaabhaarat samay । isi time par hi paramatma ne kaha hai ki yada yada hi woh abhi yada yada vaala time aaya hai । to abhi aaya hai woh apna kaam kar raha hai ab usse kya apna lena hai, vo to jo lenge, ham bhi unke peechhe lage hain । abhi offer bhi karte hain ki aao, abhi baap se lo, relation jodo । aapka bhi pita hai na? khaali hamaara thodi hi hai, saari duniya ka pita hai na, woh kehte hain na god is one, to god hi to pita hai na, abhi woh pita aaya hai । kehte hain abhi mere se apna janma siddha adhikaar lo aur jo lenge vo lenge aur jo na lenge to phir destruction taiyaar hai । ya udhar hona hai ya udhar hona hai, abhi kya karna hai woh samjho । to yeh to har ek ko apna samajh karke baap se apna janmasiddha adhikaar paana hai, achha ।