मम्मा की मुरली - 001

> > mama murli madhuban 14-04-65

sarvavyaapi ka gyaan

14 April।

koi nahin maante hain ki paramatma koi hai, parantu kai hain, parantu jo maante hain, unhon ko yeh bhi jaanna zaroori hai ki pahle pahle paramatma kya hai, kyonki unka bhi yathaartha knowledge hona chaahiye। ek paramatma ki hi vishay hai, jiske liye apne sansaar mein kahe haan, sabhi taraph jiske liye anekaanek baaten hain। koi paramatma ke liye kuchh batlaate hain, koi paramatma ke liye kuchh। koi kaisa, koi kaisa। jo agar maante hain to phir uske liye anekaanek vichaar hain। abhi yeh bhi samajhne ki baat hai ki jo cheej hai, aur maani jaati hai to unki knowledge bhi zaroor honi chaahiye। agar kai unke liye vichaar hai to yeh bhi samajhna chaahiye ki yeh bhi koi moonjhi hui baat hai kyon ek cheej ke oopar itne vichaar kyon hone chaahiye। ek aadmi hai yeh phalaana hai, jaisa hai jo hai uske liye sabke paas ek hi hona chaahiye bhaai yeh lav ji hai, iska occupation kya hai, yeh kaun hai, yeh kya karta hai, to unka ek hi sabke paas knowledge hona chaahiye na yaani unka parichay aise to nahin kahenge na koi kahenge nahin ji aisa nahin hai yeh aisa nahin hai ek hi cheej ke liye itne vichaar kyon hona chaahiye। jo agar hai itne vichaar to yeh samajhna chaahiye us baat mein koi rola hai। yaani yaani un baat mein yathaartha jaana nahin gaya hua hai। ab yeh bhi samajhne ki baat hai ki jis vishay ke oopar, paramatma ki jaankaari ke vishay ke oopar kitna anekaanek vichaar hai abhi iski jaankaari yathaartha kaun deve yahaan aakhar(aakhir) bhi woh kaun hai isliye unki jaankaari ke liye khud hi aana padta hai svayan parampita paramatma ko jo apni aakar karke jaankaari deta hai, ki main kaun hoon। iseelie usne kaha hai ki jab jab aisa adharma, yaani is cheej ka agyaan ho jaata hai ki manushya na mujhe jaante hain na apne ko jaante hain। kyonki apne ko bhi jaanenge kaise mere dvaara hi unhon ka knowledge yaani apne ka yaani manushya ka ka bhi knowledge, manushya ko apna pata bhi mere dvaara padhne ka hai aur mera pata bhi mere dvaara। kyonki mera to koi krietar nahin hai na jo mera pata de। agar mera bhi krietar, mera bhi krietar agar krietar ke oopar krietar hai to aakhir to koi rahega jiska koi krietar nahin hai to usko hi to god kahenge na iseelie baap kehte hain ki main woh hoon jiska koi krietar nahin hai। to main to krietar kiska hoon manushya aatmaon ka। aatmaaen bhi vaastav kar kar karke anaadi hain koi unka bhi koi krietar nahin hai। parantu phir bhi kaha jaata hai ki manushya aatmaon ka krietar gina jaata hoon, isi khyaal se ki main aakar karke aatmaon ko apni kampleet purified stage jo hai, usi par le aata hoon। to purified banaana aatmaon ko yeh mera kaam hai, iseelie main krietar gaaya hua hoon। baaki aise nahin hai ki kabhi aatmaaen bhi nahin hai aatma bhi immortal cheej hai paramatma bhi immortal cheej hai, lekin yeh donon hi anaadi hain। to donon anaadi avinaashi hone ke naate, jaise paramatma ka koi krietar nahin hai vaise aatmaon ka bhi koi krietar nahin hai, vaise to is manushya srishti ka bhi koi krietar nahin hai yaani manushya bhi anaadi hain to aise to koi cheej ka koi krietar hua hi nahin parantu phir bhi jo usko krietar kaha jaata hai woh usi naate kaha jaata hai ki woh aakar karke ham manushya aatmaon ko, hamaari jo kampleet stage hai jisko purified stage kaha jaae. usi par le aata hai। iseelie hamaare mein pureephikeshan bharne ke kaaran unko unka krietar kaha jaata hai ki manushya ke jeevan ki jo stage kampleet hai usi par manushya aatma ko le aata hai। to isi naate unko kaha hi jaata hai new world ka krietar। vaise world to anaadi hai aise nahin ki kabhi world hai hi nahin world anaadi hai। parantu woh aakar karke manushya ko isi tareeke se naya banaata hai। yeh puraane ho gae hain na abhi dekho abhi ham sab yeh old ho gae hain puraane unka matlab hi hai iron aged world। abhi-abhi hai isko kaha hi jaaega puraani duniya to ham sab abhi puraane tamopradhaan ho gae hain। abhi baap aakar karke phir hamko satopradhaan banaate hain isliye unko kaha jaata hai nai duniya athva nai duniya ka krietar। baaki aise nahin duniya hi nahin hai। to yeh bhi cheejen samajhne ki hai ki usko krietar isi naate kaha jaata hai। parantu yeh samajhna ki jo paramatma isi sabhi baaton ka jo yathaartha knowledge hai woh wahin aa kar ke dete hain iseelie is sabhi baaton ka nirnay, yathaartha paramatma kya hai aur ham manushya aatmaaen kya hai aur yeh manushyon ki srishti ka chakkar bhi kaise chalta hai inheen sabhi baaton ki yathaartha knowledge, vo knowledge full god hi jo hai na woh aakar karke dete hain। iseelie unko knowledge full bhi kehte hain, krietar bhi kaha jaata hai aur hindi mein bhi kehte hain patit ko paavan karne vaala, dukhharta sukhkarta, yeh sabhi mahima unko di jaati hai। abhi jisko di jaati hai usko bhi samajhna chaahiye na woh kaun si cheej hai unko bhi kahenge supreme soul woh bhi soul hai। abhi unko jo kai samajhte hain sarvavyaapi, abhi soul ko to sarvavyaapi kah nahin sakte hain na। yeh bhi cheej samajhne ki hai ki woh kaun si cheej hai jaise ham aatma hai to aatma apne shareer mein har ek ki aatma apne apne shareer mein apni apni aatma hai aise nahin hai ki sab ki aatma ek hi hai। agar ek hi aatma hoti to sabke sanskaar, sab ki activity ek hi ho jaati parantu nahin, jitne manushya hain utni aatmaaen hain to aatmaaen kahenge souls। yaani bahut jitne manushya duniya mein jitni sankhya hai itni aatmaaen hain to yeh bhi samajhne ki baaten hain। ek aatma to nahin hai na to paramatma bhi jo cheej hai woh bhi to soul hi hai na to soul jis cheej ko kaha jaata hai aur unka hai bhi vo shaastron mein bhi hai ki jyotirlingam aakaari jiska yaadgaar apne anubhav ke aadhaar par chitra bhi nikaala hua hai to parampita paramatma jisko kaha jaata hai, yeh kaha hi jaata hai us supreme saul ko। to niraakaar paramatma jisko kahen jiski pratima bhi hamaare bhaarat mein bhi yeh shivling ki jo pratima hai vaastav kar kar ke, ye jo raameshvar ki aap logon ne moorti dekhi hongi, raam baithkar karke bhi shivling ka poojan kar raha hai aur kai chitron mein aap dekhenge sabhi devtaaen bhi shivling ke aage respect mein khade hain athva haath jodkar karke। to isse yeh nirnay hota hai sabhi ka oonche mein ooncha jo hai woh vo hi parampita paramatma hai to yeh pratima jo hai shivling ki yeh usi parampita paramatma ki hai। to unko hi kaha jaata hai supreme saul athva niraakaar paramatma। to woh bhi to aakaar mein hai na jisko niraakaar kaha jaata hai uska matlab yeh nahin hai ki unka koi apna roop ya apna koi bhi aakaar nahin hai nahin! usko bhi kahenge yeh yahaan to bada dikhaaya hua hai nahin to isko star light kaho… bindi jaise bindi hoti hai na to to unko ekdam to unko call parantu jyotikaar। parantu woh bhi cheej hai na aisa to nahin hai ki jyoti koi phartaail hai phaili hui cheej hai jo sab mein sarvavyaapak hongi nahin phaili hui koi cheej nahin hai jo sab mein andar ho baahar bhi ho jaise kai samajhte hain ki paramatma woh cheej hai jaise sab mein vyaapta hai sab mein vyaapak kaise, soul kaise sab mein bhala vyaapak hongi। hongi to bhi soul hai na to paramatma bhi to soul hai parantu unko param aatma supreme saul kaha jaata hai, to woh cheej sab mein vyaapak ki to cheej hi nahin hai na। to yeh sabhi baaten samajhne ki hai ki woh koi vyaapak cheej hone ki cheej nahin hai par aise kah sakte hain haan sab unko yaad karte hain yaad sab usmein yaad sab mein vyaapak hai woh baat alag hai baaki yeh cheej sab mein vyaapak hai yeh cheej vyaapak kaise ho sakti hai isliye jo kai samajhte hain paramatma sarvavyaapi hain। pahle to yeh vyaapak honga hi kaise yeh cheej kaise vyaapak hongi bataae to sahi na koi baaki paramatma koi aisi to cheej nahin hai na jo jo aisi phartaail cheej ho phaili hui jaise kai samajhti hai jaise aakaash hai na andar bhi hai baahar bhi hai woh aakaash ki tarah se phaili hui koi cheej hai। parantu nahin aisi koi cheej nahin hai woh unko kaha jaata hai akhand jyoti tatva, jisko imphinit light kaha jaata hai, jismen yeh niraakaar paramatma bhi aur ham sab souls rehte hain jaise is ghar mein ham sab manushya rehte hain to ham ghar to nahin hai na ham sab manushya rahne vaale isi ghar mein rehte hain। isi tarah se akhand jyoti tatva mein jisko imphinit light angreji mein kaha jaata hai, usmein yeh soul supreme saul bhi aur sab ham aatmaaen rehti hai। lekin ham jo rahne vaali cheej hai woh to soul hai na bhale soul bhi jyoti roop hai jyoti parantu ling aakaari yaani unko kahenge woh bindi woh apna sanskaar har ek ke sanskaar roop aatma hai। to iseelie woh sab phaili hui cheej mein ya phailaao mein aane vaali to cheej hi nahin hai na iseelie yeh jo kahin maante hain ki paramatma sarvavyaapi hai aur ek to woh cheej nahin hai vyaapak hone vaali aur doosri uske vyaapak hone ka koi mahatva nahin hai। agar vyaapak hai to vyaapak hokar karke hamaare liye kya uska mahatva hai hamaare paas vyaapak hote ham dukh ashaanti mein bhi hain। vyaapak hote aaj hamaari duniya mein kai adharmon ke kaam bhi ho rahe hain to kya paramatma ke vyaapakta ke hote bhi aur hamaari jeevan girti rahe ya hamaare se koi aise akartavya kaam hote rahe aur ham dukh ashaanti mein aate rahen yeh kya hua uska vyaapakta ka kya mahatva hua। to main to aaj koi bada aadmi bhi kahaan haajir hota hai na koi bhi dekho hamaara prime minister tha to aakar ke haajiri mein aise bade aadmi me, koi bhi aisa kaam ulta ho jaata hai to kehte bhaai tumhaari haajri mein to aur hamaara desh ya hamaari janta aisi dukhi hai to aapka prime minister banna ya aise hone se phaayda hi kya hai to agar hamaara paramatma jo hai hi sukhdaata, woh agar omneeprejent hota aur sab mein vyaapak hota to yeh sochne ki baat hai ki uski prajent mein aur ham aise dukh aur ashaanti to uski prajent se phaayda hi kya hua। sab to usko kehte jaise koi yahaan kaam nahin karte to sab usko kehte prime minister ko aao utro utro dekho vo prime minister kehte are abhi tum ab sambhaal nahin sakte ho tum janta ki seva theek nahin kar sakte ho to utro utro, to abhi agar god omneeprejent hai aur ham aise dukh aur ashaanti mein pade hain to usko bhi kehna chaahiye na ki tum prejent rah kar karke ya tumhaare haajra hajoor hote tumhaare hamaara kya phaayda karte ho isse to tum na hota to achha hota। tumhaari haajiri mein aur ham aise dukhi aur ashaant manushya aur hamaare kartoot aur hi bure jisko aaj kehte bhi hain ki bhrashtaachaar duniya hamaara aachran itna bigadta jaae aur hamaari duniya itni dukhi hoti jaae to phir god ke omneeprejent hone ka phaayda hi kya hai to ek to unka phaayda hi nahin hai aur doosri koi aisi cheej bhi nahin hai jo woh cheej baithkar karke sab mein vyaapak rahe। iseelie yeh bhi baaten samajhne ki hai ki jisko param aatma kaha jaata hai woh soul hai। unka apna knowledge full jinmen apne sabhi ham aatmaon ka knowledge hai ki ham aatmaaen kaise oopar thi yaani oonchi thi, oopar ka matlab aise nahin hai ki ham apni life mein oonche the aur phir kaise gire hain, yeh saara hamaare karmon ke chakkar ka jo hai yeh sab iske paas knowledge hai। iseelie usko knowledgeful kaha jaata hai aur woh apne time par aakar karke knowledge dete hain। aur phir aakar ke ham manushya aatmaon ko knowledge ke through woh hamaare mein taakat bharte hain, jisse hamaare jeevan ko sukh aur shanti praapta karte hain ham। aur yeh karaane vaala nimitta banta hai। to inka kalpa yeh ho gaya na aur inka jo apna sanskaar hai knowledge dena aur sab ka knowledge inke paas rehna, to woh to koi cheej hai na। aise nahin kahenge ki koi phartaail ya phaili hui koi cheej hai, ya sab mein vyaapak koi cheej hai। agar vyaapak hoti to sab iske gun vaale jaisa paramatma ka gun hai to sabhi paas gun hone chaahiye gun kaha jaata hai knowledge ko to phir sab knowledge full ho jaane chaahiye। baaki woh vyaapak ho karke baith karke kya karta hai haan? unke vyaapak hone ka koi to phaayda ya koi to gun chalna chaahiye na। to jabki woh cheej hai hi nahin to kaise ham unko kaise kah sake ki woh omneeprejent hai iseelie aisa kehna aur hi paramatma ki glaani karni hai। agar ham unko aise samjhe ki haan woh haajra hajoor hai ya vo omneeprejent hai, woh vyaapak hai to unki vyaapakta se humein kya phaayda hai। nahin, hamaare har ek mein apni apapni aatma vyaapak zaroor hai lekin lekin ham apni aatma mein bhi abhi tamopradhaan hai yaani aatma hamaari bhi abhi tamopradhaan hai iseelie ham apni aatma mein bhi abhi tamopradhaan hone ke kaaran hi hamaare kartavya athva kartoot jo hai na, woh ulte chal pade hue hain, iseelie ham dukh aur ashaanti mein hain। vahaan to koi paramatma ke omneeprejent ya unke vyaapak hone ke ki koi baat hi nahin rahi na। yeh to har ek ke karma ke hisaab hain। har ek apni apni aatma apne-apne hisaab jo kuchh banaaya hai usi ka apna nateeja bhog rahi hai। ismen unke omni prajent hokar ke rahne ka bhi kya matlab hai ya kyon rahe। rahne ki to koi baat hi nahin। kai to yeh samajhte hain vo hi to koi chaitanya satta hai na yeh jo hamaara haath bhi chalta hai na, pair bhi chalta hai ya ham bolte hain, agar woh paramatma na hota to yeh chaitanyata na hoti। to iseelie kai samajhte hain ki woh chaitanyata paramatma ki hai, parantu aisi baat nahin hai, chaitanya to aatma bhi hai na। aatma ko bhi kaha jaata hai sat chitta aanand svarup, yaani woh bhi chaitanya hai, parantu woh chaitanya to aatma dekho apna shareer se jab bhi aatma nikal jaati hai, ek shareer aatma chhodti hai doosra leti hai, vo dead body padi hui hai, kya nikal gai? aatma nikli na। to aatma ko chaitanya kahenge na, aise thodi kahenge paramatma nikal gaya, kahenge aatma nikal gai। to aatma mein bhi apni chaitanyata to hai na, jo shareer mein thi to shareer ke dvaara aatma bolti thi aur chalti thi yeh sab hota tha। jab bhi aatma nikal gai to woh body padi hai to phir kuchh raha chalti phirti haan body to kuchh nahin hilengi na haan woh aatma nikal gai to aatma nikal gai kahenge na। usne jaakar ke phir jo shareer liya phir woh chalna phirna shuru karega। to yeh sabhi cheejen samajhne ki hai ki aatma bhi apne gun mein chaitanya hai। aise nahin kahenge sirf paramatma chaitanya hai, aatma bhi to chaitanya hai na to aatma mein bhi jo apni chaitanyata ki sada hai to woh to chalna phirna hai har ek vo aatma ki chaitanyata se baaki aise nahin kahenge ki koi paramatma hai tabhi chalta phirta hai। agar paramatma na hota to chalte phirte kaise, to chalne phirne ke liye koi paramatma ki woh chaitanyata maanna, paramatma ko chaitanya isi tareeke se maanna yeh bhi ronga hai। to yeh sabhi cheejon ko bahut achhi tarah se samajhna hai ki paramatma vaastav karke kya hai, bhale hamaare bhaarat mein uski pratima ki yaadgaar pooja bhi maani jaati hai parantu yathaartha reeti se na jaanne ke kaaran yeh itni shivling ki kyon mahima hai, kyon yeh sabhi chitron mein bhi dikhlaaya hua hai ki devta ne bhi unka itna respect karte hain to zaroor devtaaon se bhi koi oopar hai na। to devtaaon se oopar kaun hai? yeh jisne baithkar karke manushya ko devta banaaya। baaki aise nahin hai ki devtaaon ne koi baithkar karke unka koi poojan kiya yeh to chitrakaaron ne chitra peechhe banaae hain। yeh to chitrakaaron ne banaae baaki aisa nahin hai koi saamne baith kar ke inka poojan kiya hai parantu aisa raam, aisa krishna jaise manushya jo the devtaaen hai woh kaise bane the? in paramatma ne aakar karke yeh purified bana kar karke aisa aisa manushya ko paavan banaaya ha phir unki yaadgaar mein chitrakaaron ne baithkar karke yeh chitra banaaen। baaki aise nahin hai ki unhonne baithkar karke koi unhon ko pooja hai to yeh sabhi cheejon ko achhi tarah se samajhne ka hai, ki paramatma kya aur ham aatmaaen kya aur ham aatmaaen kaise neeche aati hain arthaat tamopradhaan banti hain aur phir ham aatma ko hi saton pradhaan banne ka hai। baaki usi param aatma ko, supreme soul ko na ye tamopradhaan banta hai na inko satopradhaan banne ki koi baat hai yeh ek hi soul hai jo janma maran rahit hone ke kaaran inko neeche oonche hone ki koi baat hi nahin hai iseelie inki mahima hai ki oonche te ooncha bhagvan, yaani hamaare ko bhi oonche mein ooncha aa karke banaate hain manushya ko, jiske oopar koi manushya hai hi nahin। dekho oonche te oonche manushya kaun se hain? devtaaen। to aisa sabse ooncha manushya banaana ye kisne banaaya? isne, paramatma ne। to manushya ko bhi oonche te oonch banaane vaala yeh sabse oonche ho gaya na, isliye inki mahima hai ki oonche te uncha bhagvan to bhagwan hi manushya ko ooncha banaaega। manushya manushya ko ooncha nahin bana sakta। to yeh sabhi cheejon ko achhi tarah se samajhne ka hai iseelie paramatma jo cheej hai na, woh inheen ko hi kaha jaaenga। abhi yeh cheej to koi sarvavyaapi ya sab mein kaise aaengi, jaise soul sab mein kaise aaenge? soul aaegi to phir har ek aatma apne apne karma ke hisaab se ek shareer chhodengi, doosra lengi, baaki aise to nahin kahenge na ki sabhi ke mein ek hi soul hai, nahin। na sabki sabki apni apni soul hai, jo itni sab soul hain na sabki apni apni soul hai dekho inki aatma ka apna karma ka hisaab tumhaari aatma ka apna karma ka hisaab। abhi tum shareer chhod karke doosra liya, teesra liya ya kuchh bhi hai tumhaari aatma ke apne karmo ke hisaab se tumne apne shareeron ko liya ek chhod karke doosra। to har ek aatma ka apna anek janmon ke khaate ka apna hisaab kitaab hua na। ismen sab mein ek hi saath, ek time par, ek hi ek hi aatma sab mein vyaapak, vo to baat hi nahin hai। to jaise aatma vyaapak baat nahin hai, vaise isko bhi vyaapak hone ki to koi baat hi nahin hai na। aur na koi vyaapak hone se koi mahatvata nikalti hai ki bhaai vyaapak hone se koi phaayda milta hai। phaayda kya milega? to yeh sabhi cheejon ko bahut achhi tarah se samajhna hai, kyonki yeh to baaten aisi hai koi ekdam jahaan ek hi time par samjhaai nahin ja sakti। yeh to bahut achhi tarah se koi baaten baithkar karke kuchh time dekar karke sune, tabhi in baaton ko koi achhi tarah se samajh sakta hai। to iske liye chaahiye time aur isko achhi tarah se, ye koi aise klaason mein bhi samjhaane ki cheej nahin hai to koi akele aakar karke aur achhi tarah se in baaton ke oopar sune aur samjhe phir koi baat na samajh mein aae to poochh bhi sake, yahaan class mein to koi poochh nahin sakte hain na, kyonki usmein sab ka time kharaab hoga। to yeh sabhi baaten bhi achhi tarah se samajhne ke liye jara koi time achhi tarah se de karke sune aur sabjhe to bahut achhi tarah se samajh sake। yeh jo ham bahut kaal se baaten sunte hain aae hai, sirf usi ke aadhaar par samajhna ki ye bahut kaal to ham paramatma ko sarvavyaapi maante aae hain aur bahut kaal se ham aise hi kehte aaen hain to uski maana vahi baaten satya hongi, nahin yeh jo ham bahut kaal se sunte aae yeh manushya ke dvaara sunte aae hain। yeh hamaare ved, shaastra, granth aadi bhi jo hain, woh bhi to manushyon ne likha hai iseelie ye sabhi hain manushyon ki mat, abhi hamko mil rahi hai svayan parampita paramatma ki mat vo kya samajh aata hai apne liye to unki baat ko bhi samajhna chaahiye na। kyonki yathaartha apna knowledge yahi denge, isliye abhi yeh kya samjhaata hai aur kya batlaata hai ki main kya hoon aur tum manushya bhi kya ho, to unheen baaton ko bhi sunna samajhna chaahiye baaki jo ham jo sunte chale aae hain na to iseelie ye nahi hai ki bahut kaal phir chali aai hai bahut iseelie woh satya hongi, nahin। paramatma ne tab kyon kaha ki jab jab aisa adharma yaani agyaan hota hai tabhi main aata hoon to is ke pahle ved shaastra granth bhi the na। tabhi to arjun ko kaha na ki ye sabhi adhyayan karne se meri praapti nahin hogi, tab to kehna in sab ko bhoolo aur arjun ke hi misaal mein hai na geeta mein hai ki yeh sab jo tumko guru aadi sabhi jo tumhaare padhaane vaale hain jisne tumko padhaaya hai in sabhi ko bhi bhoolo kaha na, usmein to kaha hai maaro। yeh dronaachaarya bheeshma pitaamah aadi aadi jo tumhaare guru khade hain, in sab ko maaro, parantu maaro koi hinsa ke liye to nahin bhagwan kahenge na ki in sab ka gala kaato। unka matlab yahi tha ki in sab ko bhoolo, jo tumko unhonne padhaaya, sikhaaya to in guruon ko bhi bhoolo aur yeh maama chaacha kaaka baba inhon ko bhi bhoolo aur jinhonne bhi jo bhi abhi tumhaare yeh rishte hain inko bhool kar karke abhi mere se apna rishta jodo। arthaat manamna bhav geeta mein bhi hai na। man ko abhi nirantar mere mein lagaao। baaki yeh sabhi baate tu bhool ja। kyon bhoolvaai? kyonki woh sabhi baaten manushyon ki thi। manushyon ne baithkar karke sunaai thi, iseelie baap ne samjhaaya ki woh manushya ki buddhi hai abhi meri buddhi jo hai na woh to sabse shreshtha hai na। aur yeh yathaartha meri buddhi tumko knowledge de sakengi, manushya ki buddhi tumko yathaartha nahin dengi। iseelie kaha un sab baaton ko bhool kar ke abhi jo main sunaata hoon unhi baaton ko sun aur usi ko sunkar usi par abhi chal to tu apne svarga ka adhikaar pa sakege। to ye jo abhi apan sun rahen hain na ye koi manushya ki mat nahin hai। ham koi manushya ke dvaara nahin sun rahe hain। yeh bhi koi bhool na karen ham ko koi daada nahin sunaate hain kyonki bahuton ne suna hai daada ka naam, iseelie batlaaya jaata hai ki hamko koi knowledge dene vaala daada nahin hai। daada ko bhi knowledge dene vaala yeh hai। to isne hi baithkar karke ye knowledge diya hai। apna parichay aur ham saare manushya srishti ke chakkar ka yeh knowledge yeh svayan usi parampita paramatma ne baithkar karke samjhaaya hai jab daata daada bhi samajh rahe hain aur ham bhi sab samajh rahe hain aur unhi ke dvaara isi sabhi baaton ko jaankar karke aur doosron ko bhi sunaaya ja raha hai to yeh noleji apni manmat ya apni koi kalpana nahin hai, yeh unki yathaartha jaani jaananhaar aur jisko hi knowledgeful kaha jaata hai woh baithkar karke samjha raha hai abhi isko bhi samjhaane ke liye organs to chaahiye na isliye woh aakar karke tempareri mukh ka aadhaar lekar kar ke aur sunaate hain baaki sunaane vaala yeh hai। to ye sabhi cheejon ko bhi achhi tarah se samajhna hai ki yathaartha knowledge kya hai aur paramatma kya hai। is cheej ko sarvavyaapi kehna yeh badi bhaari bhool ho jaati hai aur na aisi cheej hai jo sarvavyaapi ho sake, na unki qualification hai iske vyaapakta hone se, phir to sabhi manushya mein woh qualification ki vyaapakta mein aani chaahiye parantu kahaan hai? yeh to manushya aur hi disakvaaliphaaid bante ja rahe hain। agar yeh sab mein vyaapak hai to phir inki vyaapakta ka mahatva kya hua। yeh sab sabhi cheejon ko jo abhi jab manushya bhi koi rehta hai jigar isi sthaan par to unko unko bhi kheencha jaata hai ki bhaai aapki haajiri mein yeh kaam aisa nahin hona chaahiye। to hamaare itne param poojya paramatma abhi haajra hajoor to iski haajiri mein kyon aisi hamaari duniya aisi girti aai hai। phir to unke hone se hamaari duniya oonchi oonchi chalni chaahiye, parantu aise nahin। to yeh sabhi baaten samajhne ki, iseelie baap kehte hain main jabhi aata hoon, to main aakar karke duniya ko ooncha uthaata hoon, main ek hi baar aata hoon aur ek hi time aata hoon aur vaahi time aakar kar mein duniya destruction aur kanstrakshan ka kaam karta hoon। to uske karttavya karne ka to bahut mahaan mahima hai na। aise nahin hai ki unka kartavya koi sada hi chalta rehta hai। kai aise samajhte hain ki unka kaam to sada hi hai। ye sab jo kuchh chal raha hai na yahi to paramatma ki sakaash se chal raha hai lekin yeh sakaash thodi hai jo ham duhkh aur ashaanti, jaha hamaari duniya duhkh aur ashaanti mein, aur itni apne aap vishtha aachran mein chalti ja rahi hai to usme unki vyaapakta rakhna to goya ye to unki insult karna hai na। to ye saadi cheejon ko samajhna aur yathaartha apne pita ko jab talak na jaane tab talak hamaara yog hamaara connection us baap se ho nahin sakta। kyonki ham paramatma koi devta ko bhi nahin kah sakte।raam krishan aadi ko bhi paramatma nahin kah sakte hain, unhon ko bhi devta kahenge vo to manushya jo devtaaen the, jo kvaaliphaaid manushya the vo the, baaki paramatma to inko kahenge na। to ye sabhi cheejon ko samajhne ka hai iseelie paramatma ka occupation aur devtaaon ka occupation ye sabhi baaton ko samajhna chaahiye। aise nahin hai sab mil milkar karke ek hi ek haan, paramatma bhi ek hi ek, devta bhi ek hi ek, manushya bhi ek hi ek, sab ek hi ek thode hi hai, minister bhi ek hi ek, governor bhi ek hi ek sab ek hi ek ek hi ek sab mein, sab ka occupation, sab ki position, sab ka karttavya apna apna hai iseelie devtaaon ka karttavya apna aur paramatma ka kartavya apna aur sabhi ka apna apna samajhna hi chaahiye sabko ,ilaakar ke ek karne se, ye hi dekho eesis kaaran se hi to ham aaj bhool ke kaaran hi to dukhi hen hai na। to in sabhi baaton ko achi tarah se samajhna hai aur samajh kar karke yathaartha reeti se agar usse ham connection jodenge na tabhi hamko unla yathaartha bal milenga। to ye sabhi cheejen samajhne ki। achha ab time hua hai iseelie class band karte hain lekin in baaton ko , ye aisi vishay hai jiske upar to bahut time haan…samajhne ki baat hoti hain kyonki bahut kaal se ye baaten chali aai hain na to itni jo baaten chali aai hain usko phir paramatma right ve kaise samjhaate hain to un baaton ko bhi to samajhne ka time chaahiye। to iseelie koi nae aae hue hon, to unhon prati raay hai kuchh time dekar karke sunege aakar karke samjhenge to achi tarah se samajh pa sakenge, achha do minute silence ।usse relation jod kar karke ham yaad rakhen ki usse hamaara kya relation hai abhi practical mein uske saath relation hai ki ham uski santaan hain, practical mein aur unka jo pharmaan hai tu bi holi yogi arthaat pavitra raho aur phir mere saath, mujhe yaad bhi karo। yaad karne ka kyon pharmaan hai kyonki hamaare par jo paapon ka bojh hai pahle ka chadha hua usko utarne ke liye। kaha bhi hai geeta main ki paapon ko nashta karna, mera yog hi paapon ko dagdha kar sakenga। to mera(paramatma) yog to unko yaad rakhen, unko bhi jaan kar karke aise nahin ki koi bhi roop se yaad karen jaise bhi karen, nahin। yathaartha main jo hoon jaisa hoon mujhe jaan kar kar yathaartha reeti se jo mujhe yaad karte hain vo muhe yathaartha paaten hai athva mere dvaara yathaartha jo praaptiyaan hain vo praapta kar sakte hain achha।