रविवार 29 अगस्त 2021 की दैनिक मुरली

29-08-21 praatahmurli om shanti ''avyakt-baapdaada'' revise 12-03-88 madhuban

“teen prakaar ka sneh tatha dil ke snehi bachchon ki visheshtaayen''

aaj baapdaada apne snehi, sahayogi aur shaktishaali - aise teenon visheshtaaon se sampanna bachchon ko dekh rahe hain। yeh teenon visheshtaayen jismen samaan hain, vahi vishesh aatmaon mein ‘number one aatma' hai। snehi bhi ho aur sada har kaarya mein sahayogi bhi ho, saath-saath shaktishaali bhi ho। snehi to sabhi hain lekin sneh mein ek hai dil ka sneh, doosra hai samay pramaan matlab ka sneh aur teesra hai majboori ke samay ka sneh। jo dil ka snehi hai uski visheshta yeh hogi - woh sarva sambandh aur sarva praapti sada, sahaj, svatah anubhav karenge। ek sambandh ki anubhooti mein bhi kami nahin। jaisa samay vaise sambandh ke sneh ke bhinna-bhinna anubhav karne vaale, samay ko jaanne vaale aur samay pramaan sambandh ko bhi jaanne vaale honge।

agar baap jab shikshak ke roop mein shreshtha padhaai padha rahe hain, aise samay par ‘shikshak' ke sambandh ka anubhav na kar, ‘sakha' roop ki anubhooti mein, milan manaane va rooh-rihaan karne mein lag jaaen to padhaai ki taraph attention nahin hoga। padhaai ke samay agar koi kahe ki main aavaaj se pare sthiti mein bahut shaktishaali anubhav kar raha hoon, to padhaai ke samay kya yeh right hai? kyonki jab baap shikshak ke roop mein padhaai dvaara shreshtha pad ki praapti karaane aate hain to us samay teacher ke saamne godly student life hi yathaartha hai। isko kaha jaata hai samay ki pahchaan pramaan sambandh ki pahchaan aur sambandh pramaan sneh ke praapti ki anubhooti। yahi buddhi ko exercise karaao, jo jaisa chaahe, jis samay chaahe vaise swaroop aur sthiti mein sthit ho sake।

jaise koi shareer mein bhaari hai, bojh hai to apne shareer ko sahaj jaise chaahe vaise mould nahin kar sakenge। aise hi agar moti-buddhi hai arthaat kisi na kisi prakaar ka vyartha bojh va vyartha kichda buddhi mein bhara hua hai, koi na koi ashuddhi hai to aisi buddhi vaala jis samay chaahe, vaise buddhi ko mould nahin kar sakega isliye bahut svachchha, maheen arthaat ati sookshm-buddhi, divya buddhi, behad ki buddhi, vishaal buddhi chaahiye। aisi buddhi vaale hi sarva sambandh ka anubhav jis samay, jaisa sambandh vaise svayan ke swaroop ka anubhav kar sakenge। to snehi sabhi hain, lekin sarva sambandh ka sneh samay pramaan anubhav karne vaale sada hi isi anubhav mein itne busy rehte, har sambandh ke bhinna-bhinna praaptiyon mein itna lavleen rehte, magna rehte jo kisi bhi prakaar ka vighna apne taraph jhuka nahin sakta hai isliye svatah hi sahaj yogi sthiti ka anubhav karte hain। isko kaha jaata hai number one yathaartha snehi aatma। sneh ke kaaran aisi aatma ko samay par baap dvaara har kaarya mein svatah hi sahayog ki praapti hoti rehti hai। is kaaran ‘sneh' akhanda, atal, achal, avinaashi anubhav hota hai। samjha? yeh hai nambarvar snehi ki visheshta। doosre, teesre ka varnan karne ki to aavashyakta hi nahin kyonki sab achhi tarah se jaante ho। to baapdaada aise snehi bachchon ko dekh rahe the। aadi se ab tak sneh ekras raha hai va samay pramaan, samasya pramaan va brahman aatmaon ke samparka pramaan badalta rehta hai, ismen bhi farka pad jaata hai na।

aaj sneh ka sunaaya, phir sahayog aur shaktishaali, teenon visheshta vaali aatma ka mahatva sunaayenge। teenon hi zaroori hain। aap sab to aise snehi ho na? practice hai na? jab jahaan buddhi ko sthit karne chaaho, aise kar sakte ho na? controlling power hai na? ruling power tab aati hai jab pahle controlling power ho। aur jo svayan ko hi control nahin kar sakta, woh raajya ko kya control karega? isliye svayan ko control mein chalaane ki shakti ka abhyaas abhi se chaahiye, tab hi raajya adhikaari banenge। samjha?

aaj to milne vaalon ki quota poori karni hai। dekho, sangamayug par kitna bhi sankhya ke bandhan mein baandhe lekin bandh sakte ho? sankhya se jyaada aa jaate hain, isliye samay ko, sankhya ko aur jis shareer ka aadhaar lete hain usko dekh, usi vidhi se chalna padta hai। vatan mein yeh sab dekhna nahin padta kyonki sookshm shareer ki gati sthool shareer se bahut teevra hai। ek taraph saakaar shareerdhaari, doosre taraph pharishta swaroop - donon ke chalne mein kitna antar hoga! pharishta kitne mein pahunchega aur saakaar shareerdhaari kitne mein pahunchega? bahut antar hai। brahma baap bhi sookshm shareer-dhaari ban kitni teevragti se chaaron or seva kar rahe hain! vahi brahma saakaar shareerdhaari rahe aur ab sookshm shareer-dhaari ban kitna teevragti se aage badh aur badha rahe hain! yeh to anubhav kar rahe ho na!

sookshm shareer ki gati is duniya ke sabse teevragti ke saadhnon se tej hai। ek hi second mein usi samay anekon ko anubhav kara sakte hain। jo sab kahenge ki hamne is samay baap ko dekha ya baap se mile, har ek samjhega ki mainne rooh-rihaan ki, mainne milan manaaya, mere ko madad mili kyonki teevragti ke kaaran ek hi samay par har ek ko aisa anubhav hota hai, jaise mainne kiya। to pharishta jeevan bandhanmukta jeevan hai। bhal seva ka bandhan hai, lekin itna fast gati hai jo jitna bhi kare, utna karte hue bhi sada free hai। jitna hi pyaara, utna hi nyaara। karaate sabse hain lekin karaate hue bhi ashareeri pharishta hone ke kaaran sada hi svatantrata ki sthiti ka anubhav hota hai kyonki shareer aur karma ke adheen nahin hain। aap logon ko bhi anubhav hai - jab pharishte sthiti se koi kaarya karte ho to bandhanmukta arthaat halkaapan anubhav karte ho na। aur jo hai hi pharishta; lok bhi woh, to shareer bhi woh, to kya anubhav hota hoga, jaan sakte ho na। achha!

chaaron or ke sarva dil ke snehi bachchon ko, sada divya, vishaal, behad buddhivaan bachchon ko, sada brahma baap samaan pharishta sthiti ka anubhav kar teevragti se seva mein, svaunnati mein saphalta ko praapta karne vaale, sada sahayogi ban baap ke sahayog ka adhikaar anubhav karne vaale - aise vishesh aatmaao ko, samaan banne vaali mahaan aatmaon ko baapdaada ka yaadapyaar aur namaste।

avyakt baapdaada se personal mulaakaat

1. sada bephikar baadshaah ho na! jab baap ko jimmevaari de di to phikar kis baat ka? jab apne oopar jimmevaari rakhte ho to phir phikar hota hai - kya hoga, kaise hoga…, aur jab baap ke havaale kar diya to phikar kisko hona chaahiye, baap ko ya aapko? aur baap to saagar hai, usmein phikar rahega hi nahin। to baap bhi bephikar aur bachche bhi bephikar ho gaye। to jo bhi karma karo, karma karne se pahle yeh socho ki main trustee hoon। trustee kaam bahut pyaar se karta hai lekin bojh nahin hota hai। trustee ka arth hi hai sab kuchh baap tera। to tere mein praapti bhi jyaada aur halke bhi rahenge, kaam bhi achha hoga kyonki jaisi smriti hoti hai, vaisi sthiti hoti hai। tera maana baap ki smriti। koi rivaazi mahaan aatma nahin hai, baap hai! to jab tera kah diya to kaarya bhi achha aur sthiti bhi sada bephikar। jab baap offer kar raha hai ki phikar de do, phir bhi agar offer nahin maanen to kya kahenge? baap ki offer hai - bojh chhodo। to sada bephikar rehna hai aur doosron ko bephikar banne ki anubhav se vidhi bataani hai। bahut aasheervaad milegi! kiska bojh va phikar le lo to dil se duaayen denge। to svayan bhi bephikar baadshaah aur doosron ki bhi shubh-bhaavna ki duaayen milengi। to baadshaah ho, avinaashi dhan ke baadshaah ho! baadshaah ko kya parvaah! vinaashi baadshaahon ko to chinta rehti hai lekin yeh avinaashi hai। achha!

2. avinaashi sukh aur alpakaal ka sukh - donon ke anubhvi ho na? alpakaal ka sukh hai - sthool saadhnon ka sukh aur avinaashi sukh hai - eeshvareey sukh। to sabse achha sukh kaun sa hai? eeshvareey sukh jab mil jaata hai to vinaashi sukh aapehi peechhe-peechhe aata hai। jaise koi dhoop mein chalta hai to uske peechhe parchhaai aapehi aati hai aur agar koi parchhaai ke peechhe jaaye to kuchh nahin milega। to jo eeshvareey sukh ke taraph jaata hai, uske peechhe alpa-kaal ka sukh svatah hi parchhaai ki tarah aata rahega, mehnat nahin karni padegi। jaise kehte hain - jahaan parmaartha hota hai, vahaan vyavhaar svatah siddha ho jaata hai। aise eeshvareey sukh hai ‘parmaartha' aur vinaashi sukh hai ‘vyavhaar'। to parmaartha ke aage vyavhaar aapehi aata hai। to sada isi anubhav mein rehna jisse donon mil jaaen। nahin to ek milega aur woh bhi vinaashi hoga। kabhi milega, kabhi nahin milega kyonki cheez hi vinaashi hai, usse milega hi kya? jab eeshvareey sukh mil jaata hai to sada sukhi ban jaate hain, duhkh ka naam-nishaan nahin rehta। eeshvareey sukh mila maana sab kuchh mila, koi apraapti nahin rehti। avinaashi sukh mein rahne vaala vinaashi cheezon ko nyaara hokar use karega, phansega nahin। achha!

3. sada apne ko kalpa pahle vaale vijayi paandav samajhte ho? jab bhi paandavon ke yaadgaar chitra dekhte ho to aise lagta hai ki yeh hamaara yaadgaar hai? to paandav arthaat sada majboot rahne vaale isliye, paandavon ke shareer lambe chaude dikhaate hain, kabhi kamjor nahin dikhaate। aatma bahaadur hai, shaktishaali hai, uske badle mein shareer shaktishaali dikhaaye hain। paandavon ki vijay prasiddha hai। kaurav akshauni hote bhi haar gaye aur paandav paanch hote bhi jeet gaye। kyon vijayi banen? kyonki paandavon ke saath baap hai, paandav shaktishaali hain, aadhyaatmik shakti hai isliye, akshauni kaurvon ki shakti unke aage kuchh bhi nahin hai! aise ho na? koi bhi saamne aae, maaya kis bhi roop mein aaye, to bhi woh haar khaakar jaae, jeet na sake, isko kehte hain vijayi paandav। maataayen bhi paandav sena mein ho na। ya ghar mein rahne vaali ho? jo kamjor hota hai woh ghar mein chhipta hai, bahaadur maidaan mein aata hai। to kahaan rehti ho, maidaan mein ya ghar mein? to sada is nashe mein aage badhte raho ki ham paandav sena ke vijayi paandav hain।

4. apne ko behad ke nimitta sevaadhaari samajhte ho? behad ke sevaadhaari arthaat kisi bhi main-pan ke va mere pan ki had mein aane vaale nahin। behad mein na main hai, na mera hai। sab baap ka hai, main bhi baap ka to seva bhi baap ki। isko kehte hain behad seva। aise behad ke sevaadhaari ho ya had mein aa jaate ho? behad ke sevaadhaari behad ka raajya praapta karte hain। sada behad baap, behad seva aur behad raajya-bhaagya - yahi smriti mein rakho to behad ki khushi rahegi। had mein khushi gaayab ho jaati hai, behad mein sada khushi rahegi। achha!

vidaai ke samay:- abhi to seva ke plan bahut achhe banaaye hain। seva bhi vaastav mein unnati ka saadhan hai। agar seva ko seva ki reeti se karen to seva lift deti hai, aage badhaane ki। sirf plen buddhi bankar plan banaayen, jara bhi kuchh yahaan-vahaan ka mix na ho। jaise koi badhiya cheej bana kar rakho aur yahaan-vahaan ki hava se kuchh kichda pad jaae to kya ho jaaega? to sambhaal kar rakhte hain na। to yahaan-vahaan ka kuchh bhi mix nahin ho jaae। aise seva ke plan achhe banaate hain। seva mein mehnat, mehnat nahin lagti, khushi hoti hai kyonki lagna se karte hain, umang-utsaah bhi achha rakhte hain। baapdaada seva ka umang dekhkar ke khush bhi hote hain। sirf mix na ho to jitne samay mein seva hui hai, usse 4 guna ho sakti hai। plen buddhi fast gati ki seva ko pratyaksha dikhaaegi। abhi phir bhi sochna padta hai na ki yeh karen, yeh na karen, yeh to nahin hoga, woh to nahin hoga? lekin sab ek buddhi ho jaaen - jisne kiya woh achha, jo kiya woh achha। yeh paath pakka ho jaae to teevragti ki seva aarambha ho jaae। vaise pahle se seva ki gati teevra ho rahi hai, badh rahi hai, saphalta bhi mil rahi hai। lekin abhi ke hisaab se, vishwa ki aatmaon ko sandesh dene ke hisaab se to abhi kone tak pahunche hain। kahaan saadhe paanch sau karod aatmaayen aur kahaan sandesh pahuncha hoga to ek karod-do karod tak! baaki kitne pade hain? haan, yeh raajdhaani ke najdeek vaale pahunch gaye hain lekin chaahiye to sab। varsa to sabko dena hai chaahe mukti do, chaahe jeevanmukti do। lekin dena to sabko hai, ek bhi baap ka bachcha vanchit to nahin rah jaae। kaise bhi baap ke varse ke adhikaari to banna hi hai, chaahe kisi bhi vidhi se sandesh sunen, iske liye chaahiye ‘teevragti'। yeh bhi samay aa raha hai। hoti jaayegi।

abhi dheere-dheere sabhi dharma vaale apni baaton mein mould ho rahe hain। pahle kattar rehte the, abhi mould ho rahe hain। chaahe Christian hain, chaahe muslim hain lekin bhaarat ki philosophy ko andar se regard dete hain kyonki bhaarat ki philosophy mein sab prakaar ki ramneekta hai। aise aur dharmon mein nahin hai। kahaaniyon ki reeti se, drama ki reeti se bhaarat ki philosophy ka jis prakaar se varnan karte hain, vaise aur dharmon mein kahaan bhi nahin hai isliye jo ekdam kattar rahe hain, woh bhi andar-andar samajhte hain ki bhaarat ki philosophy, usmein bhi aadi sanaatan philosophy kam nahin hai। woh bhi din aa jaayenge jo sab kahenge ki agar philosophy hai to aadi sanaatan dharma ki hai। hindu shabd se bigadte hain lekin aadi sanaatan dharma ko regard denge। god ek hai to dharma bhi ek hai, ham sabka dharma bhi ek hai - yeh dheere-dheere aatma ke dharma ki taraph aakarshit hote jaayenge। achha!

vardaan:- manan shakti dvaara vesta ke wait ko samaapta karne vaale sada shaktishaali bhav

aatma par vesta ka hi wait hai। vesta sankalp, vesta vaani, vesta karma isse aatma bhaari ho jaati hai। ab is wait ko khatma karo। is wait ko samaapta karne ke liye sada seva mein busy raho, manan shakti ko badhaao। manan shakti se aatma shaktishaali ban jaayegi। jaise bhojan hazam karne se khoon banta hai phir woh shakti ka kaam karta, aise manan karne se aatma ki shakti badhti hai।

slogan:- jo apne svabhaav ko saral bana lete hain unka samay vyartha nahin jaata।