मम्मा की मुरली - 002

> mama murli madhuban 18-04-65

yaad ki yaatra

record:-

is paap ki duniya se…

suna geet mein ki is paap ki duniya se aur kahin le chal। abhi kahaan chale? thikaane ka bhi to maaloom hona chaahiye na, ki aur kahaan chalne ka hai। yeh to ho gai paap ki duniya। is duniya ko hi kahenge paap ki duniya, paap ki duniya koi aur nahin hai। jismen abhi hai isko kaha hi jaaega paap ki duniya। paap se hi dukh hota hai isliye isko kaha hi jaaega dukh ki duniya, ashaanti ki duniya। tabhi to aaj hamaari duniya mein vishwa shanti, world pees yeh chaahte hain na। dekho yeh world pees ka akshar bhi to idhar hai na bhaai world pees honi chaahiye, vishwa shanti honi chaahiye। tabhi to vishwa shanti ke liye yahaan dharma sammelan aadi aadi kahin yeh sab upaay karte hain। to uski maana hamaari vishwa ashaant hai। uska matlab hi hai vishwa ashaant aur dukhi hai। to vishwa mein ho gai na yeh saari, to usko hi to kahenge na paap ki duniya। to abhi kehte hain paap ki duniya se aur kahin le chal। abhi kidhar chale haan? aur thikaane ka bhi to maaloom hona chaahiye ki aur kaun sa thikaana hai jahaan sukh aur shanti hai। to kai jo samajhte hain ki koi duniya. svarga ya koi aisi duniyaaen hain jahaan jaana hai sukh shanti mein, nahin। dukh aur shanti ko bhi is duniya mein aana hai, lekin aae kaise। vo samajhne ki baat hai ki vo kaise bane। banna is duniya mein hai duniya yeh ek hi hai, baaki is duniya ka parivartan hone ka hai। to parivartan kaise aave uske upaay ka knowledge hona chaahiye। to vo baith kar karke paramatma abhi samjhaate hain kyonki yeh hamaare paas jo samajh hai vo samajh koi hamaari kalpana nahin hai ya apne man ki kalpanaaen se nahin samjhi hui baat hai। yeh to jo jaani jaananhaar, sarva samartha jisko niraakaar parampita kaha jaata hai aur jisko hi gyaan ka saagar kaha jaata hai vo baithkar karke abhi samjha rahe hain। to vo samjhaate hain ki kis kaaran se tumhaare paas dukh ashaanti bhi aai hai। aise nahin ki yeh sada hi koi duniya dukh ashaanti ki hai, dukh ashaanti bhi is duniya mein aai hai। abhi phir aai cheej ko phir lautaao। abhi usko kaise lautaao phir sukh shanti ko laao, uska baith kar kar ke upaay samjhaate hain ki yeh hua hai tumhaare paap karma se। dukh jo hua hai vo tumhaare paap karma se hua hai aur paap tumse hua hai vikaaron ke kaaran। abhi vikaaron ko nashta karo to paap hona band ho jaaega। aur paap na hone se phir dukh nahin hoga। to dukh aur ashaanti ko agar mitaana hai to khaali sammelan ya aur koi upaay karne se nahin hoga, jab talak in vikaaron ko naash nahin kiya gaya hai tab talak hamaare paap karma band nahin honge। aur jab talak vo hamaare paap karma band nahin hue hain tab talak hamaare paas sukh nahin ho sakta hai। to hamaare paas sukh shanti aaengi tabhi jab ham apne karmon ko svachchha banaaen। to usi svachchha ko kaise banaaen uski baithkar karke yeh abhi shiksha baap de raha hai ki kis tarah se apne karmon ko svachchha banaao। to vo banaaenge na tabhi hamaari duniya jo hai na sukh aur shanti vaali hongi। to abhi yeh jo geet mein suna na le chal to le chalne ka hai ki abhi yeh paap ki duniya se athva dukh ki duniya se to sab thake hain na dekho to thake hai na ki thake nahin ho? ki pasand hai ye duniya? bahut thake hain to agar thake ho aur chaahte ho ki ham sukh shanti ki duniya athva sukh shanti mein rahe to uske liye phir hamko yeh jo dukh ashaanti ka kaaran hai usko naash karna padega। iseelie kehta hai paramatma bhi abhi usmein hamko mere ko usmein madad karo kyonki tumhaare karma ke bhrashta hone ke kaaran hi to dukh ashaanti hua hai na। to agar tum sukh shanti chaahte ho to phir apne karmon ko badlaav abhi। to usmein haan phir abhi purushaartha karne ka hai na aur usi purushaartha karne ke liye koi bhi aisi diphikalta baat nahin hai। uske liye koi saadhan karna hai koi kriyaaen hain ya kuchh uske liye koi aisi baat hai jo ham kar na pa sake aisi koi bhi baat nahin hai, sirf thoda samajhna hai ki ham jo bhi saara din apne karma karte hain usi karmon ko paanch vikaaron ke sang se na karen, usse apne ko bachaate rehna hai iseelie apne ko sach-sach vaishnav rakhna hai to vikaaron se vaishnav rakhne ka hai vo kai vaishnav rehte hain na, vo samajhte hain ki ham vaishnav kul ke hain। vo samajhte hain ki hamaara koi ko kapda na chhuen। ham kisi ke aisa na ho ya koi samajhte hain ki haan ham khaanpaan ke vaishnav hain, parantu vo to theek, parantu saath hai jab talak vikaaron ka hai, vaishnavpan arthaat vikaaron ko aatma chhue nahin aisa apna parhej rakhne ki to vo parhej hi hamko jo hai na vo ooncha uthaaenge iseelie apna abhi purushaartha hai vikaaron se vaishnav athva vikaaron ka vrat। vo jo vrat bhi rakhte hain na to hamko sach-sach vrat kiska rakhne ka hai vikaaron ka। yeh paanch hi vikaar hai jisse hi ham dukh uthaate hain isliye abhi vikaaron ka vrat, vikaaron se vaishnav, kyonki aatma ko vikaaron ne hi maila banaaya hai to vo mail jo chadhi hai vikaaron ki chadhi hai na baaki aur koi cheej ki mail thodi hai yeh vikaaron ki। to abhi ham ko svachchha bhi hona hai to is mail ko nikaalna hai। abhi usi mel ke nikaalne ke liye yeh gyaan aur yog hai usko kaha ganga nahaane se ya paani mein nahaane se koi mail vo vikaaron ki nahin dhoi ja sakti hai। usko dhone ke liye to phir hamko gyaan aur yog ka bal chaahiye isliye baithkar karke abhi yeh gyaan aur yog। yog ka matlab hi hai us parampita paramatma ko yaad karna। yog ka matlab yeh nahin hai ki aasan lagaana ya koi kisi moorti ka baith kar kar ke dhyaan karne ka hai nahin। yeh hai ham ko chalte-phirte, khaate-peete us parampita paramatma ki yaad rakhni parantu woh bhi yaad tabhi ho sakengi jab pahle pahle unka parichay hona chaahiye। pahli to baat yeh samajhne ki ki paramatma kya hai kyonki paramatma kai jo samajhte hain ki sabhi jo roop hai woh paramatma ke hain parantu nahin, paramatma jisko niraakaar kaha jaata hai, us niraakaar ka bhi gyaan hona chaahiye ki niraakaar paramatma kaun si cheej hai। to niraakaar paramatma kaun si cheej hai vo to hamaare paas is bhaarat mein uski pratima ki bhi maanta hai jisko shivling kaha jaata hai। parantu kai is shivling ki pratima ka bhi arth nahin samajhte hain। woh to samajhte hain shiv aur shankar jo hai na vo ek hi hai, woh jo aakaar ka bhi dete hain na vo jo jataaen vataaen, saamp vaamp pada hua hota hai moorti dikhlaate hain। parantu vaastav kar karke paramatma jis ko kaha jaata hai vo us niraakaar ko, jo shivling ki pratima hai aap logon ne dekha hoga woh raameshvar ka bhi ek moorti dikhlaate hain ya kai moortiyon mein aisa bhi hai ki sabhi devtaae jo hai na woh shivling ke aage haath jodkar karke khade hain। usmein krishna raam aadi sab brahma vishnu shankar sabhi devtaaon aa jaate hain jo shivling ki baithkar karke maanyata karte hain। to usse siddha hota hai ki sabhi devtaaon ke oopar bhi woh niraakaar paramatma hai jisi ka maanyata devtaaen bhi karte hain। to yeh samajhne ki baaten hain ki hamaara param poojya param pita jisko kaha jaata hai woh sabka pita devtaaon ka bhi pita use niraakaar paramatma ko kahenge। to woh jo shivling ki pratima hai asal mein yeh yaadgaar hai usi niraakaar paramatma ki। to woh niraakaar paramatma jisko jyotirlingam kaha jaata hai athva jyoti roop parantu vo ling aakaari hai ya star laaik bindi hai ekdam chhoti si। to yeh sabhi cheejen samajhne ki hai ki usi niraakaar parampita paramatma jo ham aatma hi vaise niraakaar hai aatma ko bhi to is aankhon se nahin dekha jaata hai na। yeh to shareer hai jo shareer aankhon se dekha jaata hai lekin aatma ko to is aankhon se nahin dekha jaata hai to usko bhi niraakaar kahenge। niraakaar ka matlab yeh nahin hai ki jiska koi aakaar nahin hai kai aise samajhte hain jiska koi shep ,koi aakaar kuchh hai hi nahin unka parantu nahin niraakaar ka matlab hi hai ki haan yeh manushya jaisa uska shep aur shakla nahin hai, baaki unka apna aakaar athva jyoti roop niraakaar jisko kaha jaata hai woh hai to zaroor na। aise bina aakaar ya bina koi haan roop ki koi cheej hai hi nahin yeh jo aavaaj hai na ham jo bolte hain to iska bhi roop hai, agar iska roop nahin hota na to landan mein bolte hain ham geet gaate hain radio ke jarie yahaan jo sunte hain, nahin to sun nahin sake to unka bhi roop hai jisko angreji mein vebsa kehte hain tabhi to woh instrooment ke jarie usko catch kar sakte hain na। vahaan bolte hain vo aavaaj ko catch karte hain to aavaaj ka bhi to roop hai na to aavaaj ka in aankhon se dikhaai nahin deta abhi ham bol rahe hain ye kya cheej aavaaj hai jo aapke kaanon tak aa raha hai aap dekhte ho is aankhon se? tO is aankhon se to is duniya ki bhi kai cheejen nahin dekhi ja sakti to iska matlab yeh nahin hai ki uska koi roop hi nahin hai। roop hai lekin is najar se woh bada sookshm hai isliye is aankhon se nahin dekhi ja sakti, parantu haan woh paramatma to aur hi sookshm cheej hai na iseelie is aankhon se bhale nahin dekhi ja sakti hai, divya drishti se dekh bhi sakte hain parantu woh divya drishti se dekha hai। us cheej ka gyaan hona chaahiye। to yeh cheejen samajhne ki hai jisko paramatma kaha jaata hai niraakaar aur jiski yaadgaar hamaare bhaarat mein maani pooji bhi jaati hai, parantu kai is baat ko jaante nahin hai ki yeh kis ki maanyata hai। woh raam-raam ka raameshvar ka bhi chitra hai to raam bhi dekho usko baith kar ke unka poojan kar raha hai to iska matlab hai ki usse bhi oopar koi hai na to yeh hai woh authority sarvashaktimaan parampita paramatma ki jisko hi paramatma kaha jaata hai। to abhi yeh samajhna hai to unko bhi yathaartha vidhi se samajh karke uske saath bhi hamaara kaun sa relation hai, jaise har ek dekho ham laukik reeti se laukeek ka matlab hai jo janma dene vaale maata-pita hain to haan unke bachche kahkar karke unko pita kehte hain kyonki usne usko paida kiya hai to yeh bhi samajhne ki baat hai ki aatma ka jo pita hai woh usi parampita paramatma ko kahenge, isi hisaab se har ek ke do baap hai ek shareer ka pita jisko har ek ne apne apne pita se janma liya hai aur doosra hai aatma ka pita tabhi usi pita se bhi relation hona chaahiye jisse hi hamaare sada sukh ki praapti ka connection hai। to abhi usi baap se kaise relation, to relation kaho, connection kaho ya yog kaho baat ek hi hai parantu woh yog, yog koi doosri aisi cheez nahin hai usko yaad rakhne ka hai। isliye ham yog akshar ko nikaal kar ke agar yaad aksar kahe to aur achha simpal hai, nahin to yog se kai samajhte hain woh yog shaayad koi aasan lagaana hai ya koi aisa hatayog va praanaayaam ya koi aisi baat hai, kyonki yog aashram aur bahut yog ke naam par bahut school aur yeh sabhi cheejen kholi hui hai na, isliye yeh samajhte hain ki yog shaayad koi aisi badi cheej hai parantu vaastav mein karke yog ka meening hai yaad, aur yaad ka matlab hi hai jaise dekho common bhi kisi ka kisi prati lagan hoti hai, prem hota hai to dekho to woh yaad aati hai na cheej। to yeh hamko usko yaad rakhne ka hai। chalte phirte, khaate peete vaastav karke yog itni easy cheej hai। yaad ke liye kya beth karke koi aasan thodi kisko yaad rakhna hota hai to aasan laga ke baithna thodi hota hai ya koi yaad ke liye koi hathayog ya koi praanaayaam, nahi, yaad jiski hoti hai jiski taraph lagan hoti hai, kaam bhi karo lekin uski lagan udhar chali jaaengi। to yeh hai usko yaad rakhne ki baat parantu woh yaad aave kaisi aisi lagan baithe kaise uske liye in baaton ko samajhna hai ki unko aur mera kya connection hai। to woh connection ko jab samjhenge uski uske relation ko samjhenge aur usse woh baithega ki woh hamaare kya ko kya dene vaala hai, usse humein kya praapta karna hai to phir haan unki taraph hamaari lagan badhenge aur usi aadhaar par us cheej ki yaad rahengi। to yeh sabhi cheejon ko samajhna hai aur usi yaad rakhne ka bhi kya kaaran hai ki kyon ham usko yaad rakhen uska bhi pharmaan hai geeta mein bhi kaha hai na manamna bhav, nirantar mujhe yaad karo usne bhi kaha hai svayan paramatma ne ki mujhe yaad karo। kyon kaha hai ki mujhe yaad karo? kyonki mujhko yaad karne se tumko woh shakti milengi, woh bal milega jo tumhaare oopar paapon ka bojh hai woh tumhaare paap dagdha honge। yeh jitne geeta ke bhi varses hai ki mujhe yaad karne se tumhaare paap dagdha honge arthaat naash honge। to paapon ko naash karne ke liye usko yaad rakhne ka hai। to iseelie baap kehte hain ki yeh ek to mujhe jaano, samjho mera parichay, main kya hoon aur phir mujhe yaad rakho to isse tumhaare paap bhi naash honge aur tum apne karmon mein shreshtha bhi rahenge। doosra phir pavitra bhi raho arthaat bi holi end bi yogi arthaat apne ko pavitra bhi rakho, pavitra ka matlab hi hai paanch vikaaron se koi karma mat karo to unko kahenge bi holi end bi yogi to mujhe yaad karo to us se kya hoga ki yaad karne se ki jo pahle kie hue vikram hai arthaat paap ka bojha hai woh bhi tumhaara naash hoga kyonki hamaare jeevan mein dokarmon ka chalta hai ek jo kiya hai woh paaten hain doosra phir banaate bhi jaate hain jo paana hai, iseelie ek karma kiya hua nateeje mein aa raha hai doosra nateeja bana rahe hain to hamko donon taraph ko sambhaalna hai। jo kiya hai woh bhi achha nahin kiya hai kyonki ham paap karma karte hi aae hain to woh bhi to hamaare sir par bojha hai na। abhi doosra phir hamko karma apne svachchha banaane hain jisse hamaare koi karma aise na bane jo hamaara koi karma ka khaata ulta jama ho jaae isliye usmein bhi hamko khabardaar rahne ka hai। to ek hai plus doosri hai - minus samjha na woh jo maithmetiksa ka hisaab hota hai to na to ek hai karma khaata jo hamko minus karna hai, kaatna hai arthaat hamne jo joda hai woh ulta joda hai abhi doosra jo jodte ja rahe hain usmein sambhalna hai ki hamaara koi bura khaata na jute। to ekaplas ko sambhaalna hai ek minus karna hai। to abhi minus woh kaise hove, woh honga bi yogi, yaad karne se hamaara pichhla jo minus ka khaata hai vo minus honga aur bi holi yaani pavitra rahne se phir hamaara khaata jo hai woh bura na banega kyonki vikaaron ke sang se ham koi bura kaam nahin karenge isi se hamaara nateeja yeh hoga ki hamaare karma shreshtha rahenge। to isliye paramatma ka pharmaan hai ki apne ko, apne karmon ko achhi tarah se samajh kar karke yeh karma ki philosophy kaho ya karma ki theory ki tumhaare karma ka khaata kaisa chalta hai usko kaise banaao, usko theek reeti se banaane ke gyaan ko samjho। to abhi yeh baith kar karke shiksha dete hain ki tumhaare bante to rehte hi hai। ek bhogte rehte ho aur doosra banaate rehte ho to kyon nahin tum apna karma ko svachchha banaao jiske aadhaar se tum sada sukh ko praapta karo। to woh kaise karo aur kis tareeke se karo uska baithkar karke ye detail samjhaate hain jisko phir lekar karke apne ko svachchha rakhne ka hai। to yeh sabhi ye cheejen hain jisko bahut achhi tarah se samajhne ka hai। kyonki yahaan koi yeh common satsang ya common koi cheej nahin hai bas aaya do bhajan suna ya koi darshan karna hai ya koi dekhne ki cheej hai ya koi darshan varshan ki baat nahin hai, yahaan to hai college hai athva school hai jaise school college mein jaate hain bachche to padhne jaaenge na tab to us degree ko lenge baaki aise nahin hai ki teacher ko dekhne jaaenge, darshan karne jaaenge ya dekhenge। dekhne se, koi doctor ko dekhne se koi doctor thodi ho jaaega nahin padhna hota hai knowledge ko samajh kar karke us degree ko tabhi praapta karenge। to yeh bhi padhaai hai yeh bhi samajhne ki baat hai baaki khaali dekhne se kuchh haan dekhne ke liye to bhagwan ke saamne ho jaae na to bhagwan mein dekho arjun ke saamne bhagwan tha na geeta mein, geeta ka yeh jo banaaya hua hai uske dekho arjun ke saamne bhagwan tha, lekin saamne hote bhi usko gyaan dena pada na। bhagwan ko bhi direct gyaan dena pada samjhaana pada tab to dekho sarva shaastra shiromni geeta, vo shaastra geeta jo bani hai woh varsansaa ki bani hai na। to bhagwan ko bhi varsans bolna pada na, samjhaana pada। baaki aise nahin ki apne darshan se kaha tera beda paar hai nahin। woh to saamne khada tha, khada hote bhi usko gyaan dena pada na to gyaan bina gati nahin hai। aisa nahin kaha jaata hai darshan bina gati nahin hai to gyaan chaahiye, gyaan ka matlab hi hai samajh to yeh baaten samajhne ki hai aur samajh kar kar ke apne practical life mein laane ki baat hai। to woh practical mein kaise laaen aur practical uski practice kaise karen yeh sabhi sikhaaya jaata hai yahaan yahaan parivaar ke parivaar hain। aise nahin ki bade kutumb ke kutumb hai, family ke phaimileej hain jo apna stri, pati, baal bachche sab apni jeevan ko ghar grihasti mein rah karke aur kaise apni grihasthi ko aashram athva grihastha ko dharma, kaha bhi jaata hai na grihastha dharma, grihastha aashram lekin abhi aashram kahaan hai haan abhi dharma kahaan hai abhi to agar grihastha ko kaha jaae adhram to kah sakte hain kyonki vikaaron ka hai na। to yeh cheejen samajhne ki hai ki hamaari jo praacheen grihastha aashram ki pravritti thi woh kaise bane usi cheej ko banaaya jaata hai। to uske liye yeh sabhi baaten samajhne ki hai aur samajh kar kar ke practical usi cheej ko kaise laana hai life mein woh laaiv banaane ki baat hai। baaki yahaan koi common tarah se aaya, do bhajan sunaaya ya kuchh dekha usse koi laabh ki baaten is tareeke se nahin hai। yeh school iseelie isko naam hi hai eeshvareey vishwa vidyaalay, dekho baahar board par bhi hai na to yeh vidyaalay hai parantu kiska? eeshvar ka, kyonki yahaan par padhaane vaala svayan parampita paramatma svayan padha raha hai ham sabhi students hai। ham ko padhaane vaala woh niraakaar hai jo baithkar karke padhaata hai aur knowledge deta hai ki kaise ham apne karma ko, kyonki karma ki gati ko shivaay paramatma ki aur koi samjhaae nahin sakta hai। manushya to sabhi karma ke chakkar mein hai na, woh to sabhi karma ke bhog mein hai iseelie jo karma akarma vikarma se alag hai na vahi to samjha sakega lekin karma ki gati kya hai baaki to sabhi manushya karma ki gati ke chakkar mein hain iseelie jo chakkar mein hai woh nahin samjha sakenge। jo phakra se baahar hain vahi to samjha sakenge na iseelie woh baap jo karma ki gati se baahar hai vo kabhi na kabhi na durgati mein aata hai na unko sadgati chaahiye। woh to sadgati aur durgati se alag hai baaki ham manushya durgati mein bhi aae hain dekho paap ki duniya to dekho ham paap mein aa gae hain na। abhi ham ko hi phir punya aatma bankar karke aur sadgati ko praapta karna hai to sadgati kya hai woh bhi to samajhna hai na। to yeh sabhi cheejon ko samajhna hai ki sadgati bhi jeevan mein hai, aise nahin ki jeevan se baahar hai jaise kai samajhte hain jyoti jyot samaana hai ya kahaan hamko jaakar karke baith jaana hai nahin, duniya yahi hai idhar hi aana hai parantu woh duniya sadgati ki thi, abhi yeh duniya hai durgati ki। iseelie geeton mein bhi dekho aata hai na abhi le chal arthaat hamko usi duniya mein athva us duniya ko abhi le aa, jis duniya mein ham sada sukhi the to duniya thi sukh ki bhi duniya hai। aise nahin hai ki sukh koi jyoti jyot samaana mein hai, nahin sukh ki bhi duniya thi jaise dukh ki duniya hai to hamaare jeevan mein hamko sukh tha। aur sukh aisa tha jismen kabhi koi dukh nahin tha jisko yeh kehte hain ki yahaan ever healthy, ever veldi, phoraevar happy। kyonki kai bichaari yeh bhi nahin samajhte hain ki sukh hamko ho bhi kaise sakta hai, sukh aur dukh ka bhi arth samajhna chaahiye na ki hamko dukh kyon hai jeevan mein। aaj hamaare jeevan mein agar rog nahin hota, hamaare sansaar mein akaal mrityu nahin hoti, nirdhanta nahin hoti, yeh ladaai jhagde nahin hote, phir to sansaar achha hai na। yeh ladaai jhagde ki baaten na hoti, yeh sab hangaame na hote aur na hamaare paas akaamen mrityu aata, ham apne time par shareer chhodte aur shareer lete aur kabhi koi rog aadi hota hi nahin, na ye doctors, na ye hospital yeh sab cheejen hoti hi nahin aur yeh sabhi nirdhanta aadi ki baaten bhi nahin hoti, sab apne khaane peene mein achhe sukhi hote, sabko apne sukh ke saadhan kampleet poore hote, raaja praja sab sukhi hote phir to sansaar achha hai na। phir to nahin kehte na sansaar mein dukh hai। to dukh ke kaaran to yahi hai na to manushya ko samajhna chaahiye ki ham kaale sansaar mein dukh ka kaaran kaun sa hai। dukh ka kaaran hai yeh lobh, akaale mrityu, nirdhanta, ladaai jhagda, yeh sabhi jitne bhi dukh ke kaaran। abhi yeh kaise nikle, to hamko hai hamaare sansaar se un cheejon ko nikaalne ka prayatna sochna। baaki aise nahin hai ki sansaar se hi ham chale jaaen, iska matlab yeh nahin hai ki sansaar mein sada hi yeh cheejen hain। yeh rog aadi akaal mrityu yeh sab peechhe aaya hai, nahin to ham kabhi akaale nahin marte the, kabhi hamaare paas rog aadi nahin hota tha, kabhi yeh nirdhanta, dhan nahin, khaane peene ke liye manushya mohtaaj yeh sabhi baaten thi nahin। hamaari prakriti poori daasi thi, ham hamko sab sukh the। kabhi yeh earthquakes nahin hoti thi, kabhi yeh floods nahin hota tha, yeh sabhi baaten hoti hi nahin thi, lekin aaj sab kuchh hota hai। manushya ko har cheej se bhi dukh ho raha hai kyon dukh ho raha hai kyonki manushya karma bhrashta hai na to ham ko samajhna chaahiye to hamaare dukh ke kaaran kaun se hain। to yeh bhi cheejen samajh nahin hai na baaki aise nahin ki khaali dukh sukh, ham ko samajhna chaahiye ki dukh hota hi kyon hai aur kis kaarnon se dukh hai to dukh hai is kaaran se। agar yeh cheejen hamaari duniya mein nahin hoti ham apne marne jeene mein bhi samartha hote jaise saamp hota hai na ek khaal utaarta hai doosri kha leta hai, vaise time par ham kapde puraane utaarte hain nae-nae pahante hain to hamaare shareer utaarne pahanne ka hamaare mein bal tha, baal yuva vriddha jab stage poori hoti thi to ham time par apne shareer ko apne aap chhodte the aur naya shareer lete the, lekin aaj nahin hai, abhi baithe hain abhi-abhi mar gae, koi aisa accident ho jaate hain kai kaisa bhi akaal mrityu hota hai na, to baap kehte hain yeh jeevan tumhaara jeevan hai tumhaare paas lekin jeevan ke sukh ke saadhan tumhaare paas nahin hai kyonki tumne apne karmon se vo saadhan ko bhrashta bana diya hai। iseelie baap kehte hain abhi apne karmon ko shreshtha karo to phir tumhaare jeevan mein sada sukh rahega। to woh kaise rahe uska baithkar karke tareeka samjhaate hain। to abhi isi baaton ko to practical samajhna hai aur practical uski practice mein aakar karke abhi uska kya upaay karna hai woh sabhi baaten samajh kar ke apne jeevan mein laani hai। to yeh to abhi thode time hi hai kyonki kabhi-kabhi nae aate hain na to thoda deetelsa aisi aisi baaten samjhaani padti hain kyonki unhon ko pata hona chaahiye ki life ki em kya hai, parantu uske liye phir bhi kahenge ki kuchh time de karke aakar ke sunenge to achi tarah se samajh pa sakenge। achha do minute silence… abhi time ho gaya hai।