बुधवार 15 सितंबर 1971 की अव्यक्त मुरली

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15-09-71 om shanti avyakt baapdaada madhuban

master gyaan-soorya aatmaon ka karttavya

is sangathan ko kaunsa sangathan kahenge? is sangathan ki visheshta kya hai? jo visheshta hai usi pramaan hi naam kahenge। is sangathan ki kya visheshta hai jo aur sangathan mein nahin dekhi? apne sangathan ki visheshta ko jaante ho? yeh sangathan saare brahman parivaar se vishesh aatmaon ka sangathan hai। lekin is vishesh aatmaon ke sangathan ki visheshta yeh hai - ismen sarva prasiddha nadiyon ka mela hai। nadiyon ke oopar anek prakaar ke vishesh dinon par mele hote hain। lekin yeh mela prasiddha nadiyon ka hai। gyaan-saagar se nikli hui patit-paavni nadiyon ka milan hai। apne ko patit-paavni samajhti ho? agar patit-paavni ho to mukhya baat jaanti ho ki patit- paavni kaun ban sakti hai? patit-paavni banne ke liye mukhya kaunsi baat smriti mein rakho jisse kaisa bhi patit, paavan ban jaaye? koi bhi patit aatma ka sankalp bhi sama jaaye। iske liye mukhya baat yahi sada buddhi mein rahni chaahiye ki main sarva aatmaon ke patit sankalpon va vrittiyon va drishti ko bhasma karne vaali master gyaan-soorya hoon। agar master gyaan-soorya bankar koi bhi patit aatma ko dekhenge, to jaise soorya apni kirnon se kichda, gandagi ke keetaanu bhasma kar dete hain, vaise koi bhi patit aatma ka patit sankalp bhi patit- paavni aatma ke oopar vaar nahin kar sakta। aur hi patit-aatmaaen aap patit-paavniyon ke oopar balihaar jaayengi। agar koi bhi patit aatma ka patit-paavni ke prati patit sankalp bhi utpanna hota hai, to kya samajhna chaahiye ki mike bani ho, might-house nahin bani ho। isliye jaise mike ka aavaazabhut meetha bhi lagta hai aur mike arthaataavaazkanras ki praapti karaata hai, lekin might-house sthiti manras ka anubhav karaati hai। agar ek baar bhi indriyon ka ras anubhav karte hain to yeh indriyon ka ras anek alpakaal ke ras taraph aakarshitkar deta hai।

koi bhi patit aatma ka kisi bhi indriyon ke ras arthaat vinaashi ras ke taraph aakarshan na ho, aate hi alaukik-ateendriy sukh va manras ka anubhav karen। iske liye pahle patit-paavniyon ki manmanaabhav ki sthiti honi chaahiye। agar svayan koi bhi deh-abhimaan va deh ki duniya arthaat puraani duniya ke koi bhi vastu ke ras mein zara bhi phanse hue honge, to woh anya ko manras ka anubhav kaise kara sakenge? kaliyugi sthool vastuon ki rasna va man ka lagaav mit bhi gaya hai, lekin iske baad phir kaunsi stage se paar hona hai, woh jaanti ho? lohe ki janjeeren, moti-moti janjeeren to tod chuki ho, lekin bahut maheen dhaage kahaan-kahaan bandhanmukta nahin bana sakte। woh maheen dhaage kaunse hain? yeh parakhna bhi badi baat nahin is group ke liye। jaanti bhi ho,chaahti bhi ho phir baaki kya rah jaata hai? sabhi mein maheen se maheen dhaaga kaunsa hai, jo gyaani banne ke baad naya bandhan shuru hota hai? (harek ne sunaaya) yeh sabhi note karna, yeh note kaam mein aayenge। aur bhi kuchh hai? is group mein ganga-yamunaaikattheeho gai hain। yeh visheshta hai na। sarasvati to gupta hoti hai। iska bhi bada guhya rahasya hai ki ganga kaun aur yamuna kaun hai! pahle yeh to bataao ki sabhi se maheen dhaaga kaunsa hai? phir isse aapehi samajh jaayenge ganga kaun, yamuna kaun? sabhi se maheen aur bada sundarta ka dhaaga ek shabd mein kahenge to ‘main’ shabd hi hai। ‘main’ shabd deh-abhimaan se paar le jaane vaala hai। aur ‘main’ shabd hi dehi-abhimaani se deh-abhimaan mein le aane vaala bhi hai। main shareer nahin hoon, isse paar jaane ka abhyaas to karte rehte ho। lekin yahi main shabd ki - ‘‘main phalaani hoon, main sabhi kuchh jaanti hoon, main kis baat mein kam hoon, main sab kuchh kar sakti hoon, main yeh-yeh karti hoon aur kar sakti hoon, main jo hoon jaisi hoon woh main jaanti hoon, main kaise sahan karti hoon, kaise samasyaaon ka saamna karti hoon, kaise mar kar main chalti hoon, kaise tyaag kar chal rahi hoon, main yeh jaanti hoon’’ - aise main ki list sulte ke bajaay ulte roop mein maheen, sundarta ka dhaaga ban jaata hai। yeh sabhi se bada maheen dhaaga hai। nyaara banne ke bajaay, baap ka pyaara banaane ke bajaay koi-na-koi aatma ka va koi vastu ka pyaara bana deta hai। chaahe maan ka pyaara, chaahe naam ka pyaara, chaahe shaan ka pyaara, chaahe koi vishesh aatmaon ka pyaara bana leta hai। to is dhaage ko todne ke liye va is dhaage se bandhanmukta banne ke liye kya karna pade? transfer kaise ho?

zimmevaari, taajdhaari group ko hi mangaaya hai na। zimmevaari ke lakshya ko dhaaran karne vaala group to ho hi। baaki kya chaahiye? nirhankaari ho? niraakaari ho? agar niraakaari sthiti mein sthit hokar nirhankaari bano to nirvikaari automatically ho hi jaayenge। nirhankaari bante zaroor ho lekin niraakaar hokar nirhankaari nahin bante ho। yuktiyon se apne ko alpa samay ke liye nirhankaari banaate ho, lekin nirantar niraakaari sthiti mein sthit hokar saakaar mein aakar yeh kaarya kar raha hoon - yeh smriti va abhyaas natural va nature na banne ke kaaran nirantar nirhankaari sthiti mein sthit nahin ho paate hain। jaise koi kahaan se aata hai, koi kahaan se aata hai, usko sada yeh smriti rehti hai ki main yahaan se aaya hoon। aise yeh smriti sadaiv rahe ki main niraakaar se saakaar mein aakar yeh kaarya kar rahi hoon। beech-beech mein har karma karte hue is sthiti ka abhyaas karte raho। to niraakaar ho saakaar mein aane se nirhankaari aur nirvikaari zaroorban jaayenge। yeh abhyaas alpakaal ke liye karte bhi ho, lekin ab isi ko sadaakaal mein transfer karo। yoon vairaagi bhi bane ho, vairaagya vritti hai, lekin sadaakaal ke liye aur behad ke vairaagi bano। nahin to koi had ki vastu vairaagya vritti se hataane ke liye nimitta ban jaati hai। yogayukta bhi ho lekin yogayukta ki nishaani practical karma mein dikhaao। aapka har karma, har bol kisi bhi aatma ko bhogi se yogi banaaye। har sankalp, har karma yuktiyukta, raazayukta, rahasyayukta ho - isko kaha jaata hai practical yogayukta। apne sankalp va bol mein, karma mein agar yeh teen baaten nahin to vyartha hai। agar raazayukta nahin hoga to kya hoga? vyartha। samajhna chaahiye ki abhi practical yogi nahin hain lekin practice karne vaale yogi hain। to abhi is baat ke oopar attention ki aavashyakta hai। phir koi bhi samasya va vighna, circumstance aap ke oopar vaar nahin kar sakenge। practical mein yogayukta, gyaanayukta, snehayukta, divya alaukik moorta se vishwa ke aage proof arthaat pramaan ban jaayenge। jo vishwa ke aage gyaan aur yog ka proof bante hain vahi maaya-proof hote hain। to maaya-proof hone ke liye apne ko yahi samjho ki main gyaan aur yog ka proof hoon। yeh pramaan roop banna, aatmaon ke armaanon ko khatma karne vaala hai। sada har sankalp aur kadam baap ke pharmaan par chalne vaale anya aatmaon ke armaanon ko khatma kar sakte hain। apne andar bhi purooshaartha ka, saphalta ka armaan rah jaata hai, iska bhi kaaran ki kahaan na kahaan, koi na koi pharmaan nahin paalan hota hai। to jis ghadi bhi apne purooshaartha ke oopar va sarviski saphalta ke oopar va sarva ke sneh aur sahayog ki praapti ke oopar zara bhi kami va uljhan aaye to check karo ki kaunse pharmaan ki kami hai jiska pratyaksha phal ek second ke liye bhi anubhav kar rahe hain! pharmaan sirf mukhya baaton ka nahin, pharmaan har samay ke har karma ke liye mila hua hai। savere amritvele se lekar raat tak apni dincharya mein jo pharmaan mile hue hain unko check karo। vritti ko, drishti ko, sankalp ko, smriti ko, service ko, sambandh ko sabhi ko check karo। jaise koi machinery chalte-chalte speed dheeli ho jaati hai to sabhi aujaaron ko check karte hain, chaaron or se checking karte hain। aise chaaron taraph ki checking karne se speed tej kar sakenge। kyonki ab rookne ki baat khatma hui, ab hai speed ko tej karne ki baat। jo bhi stage suni hai us par thaharte bhi ho aur purooshaartha mein vishesh aatmaaen bhi ho।

stage ko check karne mein theek ho, lekin abhi kya karna hai? percentage ko badhaao। percentage kam hai। paper jo diya hai uski result yeh hai - knowledge ki shakti se stage ko bana lete ho, lekin percentage se svayan bhi santushta nahin ho। abhi yeh sampoorn karna hai। gyaan ke force ke saath jo maheenta ka sunaaya uske kaaran nakli, nuksaan dene vaala force bhi mix ho jaata hai। nakli force, nuksaan dene vaala force na aaye uske liye kya baat smriti mein rakhenge? agar har aatma ke prati taras ki bhaavna sada ke liye rahe to na kiska tiraskaar karenge, na kisi dvaara apna tiraskaar samjhenge। jahaan taras hoga vahaan force kabhi bhi nahin ho sakta। jahaan merciful banna chaahiye vahaan merciful banne ke bajaay robdaar ban jaate hain, lekin yahaan vishwa mahaaraajan nahin ho। apne ko state ke maalik samajhte ho na। yeh sabhi status ministers aaye hue hain। to state ke maalik samajhne se niraakaari aur nirhankaari ki stage bhool jaate ho। state ke sevaadhaari ho na ki koi bhi aatma se seva lene vaale ho। agar koi ko yeh bhi sankalp aata hai ki - mainne itna kiya, mujhe isse kuchh shaan-maan va mahima milni chaahiye - yeh bhi lena hua, lene ki bhaavna hui। daata ke bachche agar yeh bhi lene ka sankalp karte ho to daata nahin hue। yeh bhi lena, dene vaale ke aage shobhta nahin hai। isko kaha jaata hai behad ke vairaagi। sevaadhaari ko yeh bhi sankalp nahin uthna chaahiye। tab state se apne behad ke vishwa mahaaraajan ka status pa sakenge। achha। jo nishkaami hoga, vahi vishwa ka kalyaankaari banega। merciful hoga। karttavya ki praapti svatah hona doosri baat hai lekin kaamna se praapta karna - yeh alpakaal ki praapti bhal hoti hai, lekin anek janmon ke liye bhi anek praaptiyon se vanchit kar deti hai। praapti, apraapti ka saadhan ban jaati hai। phal ki praapti hona doosri baat hai, prakriti daasi hona doosri baat hai। aise alpakaal ke praapti ke roop ko parakhte chalna। koi samajhte hain shakti nahin hai, kyon? vestej jyaada hai। vestej hone ke kaaran stage badhti nahin hai। achha।