मम्मा की मुरली - 019

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saubhaagyashaali banne ki vidhi - 2

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aaj ke is insaan ko yeh kya ho gaya………

yeh hai aaj ke bhaarat ki dasha, parantu apna bhaarat sada aisa nahin tha । yeh aaj ki dasha hai lekin apna praacheen bhaarat bahut ooncha tha । bahut ooncha ka matlab hai ki manushya hi bahut oonche the । bhaarat ka matlab hi hai ham bhaaratvaasi to manushya ki life bahut oonchi thi aur jab bhaarat ooncha tha to ham bhaaratvaasi oonche the aur us time par saari duniya hi sukhi thi । aaj bhaarat bhi neeche to saari duniya bhi neeche । saari mein kahenge aaj duhkh aur ashaanti ke aavaaj ke sivaay aur koi aavaaj hai hi nahin । to yeh cheej samajhne ki hai ki aaj hamaari aisi dasha kyon hui hai? kya abhi aisi dasha bhi badal kar ke, phir jo apni praacheen, jisko gaandheeji bhi kehte the na, ye raam raajya bane, to raam raajya bhi to hamaare bhaarat ki praacheen jamaane ki baat hai na, jisko gaandheeji ne bhi bhaavna rakhkar ke banaane ki koshish ki lekin woh practical cheej ban nahin paai । to abhi woh practical cheej kaise bani thi, kaise ban sakti hai, uske liye kya upaay hai, yeh bhi to baaten samajhne ki hai na । to vo raamraajya kaho ya kai jisko kehte hain svarga kaho, svarga ka naam to uthaate hain bahut, kam se kam jab koi marta hai, tab to kehte hi hain ki svargavaasi hua, lekin yeh pata to hona chaahiye na ki svarga hai kya cheej । angreji mein bhi kehte hain hevenli abode gaya, lekin heven kya cheej hai, jisko sukh aur shanti ka sthaan kaha jaae, to woh bhi knowledge hona chaahiye ki sukh aur shanti ki koi doosri duniya hai, koi oopar hai ya yahi duniya jismen ham hain, isi duniya ki life ki stage kuchh badalne ki hai । to iska knowledge hona chaahiye ki iski stage badalni hai, duniya yahi hai । aise nahin hai ki duniya koi doosri hai, duniya yeh ek hi hai । world one hai, jaise god is one vaise world is one । yeh manushya srishti ek hi hai lekin is manushya srishti ki life ki stejis jo hain na, woh badalti zaroor hain, iseelie abhi jo stage hai woh to haal suna, kya hai haalat, kaise rote hain, kaise duhkhi hain, kya haal hai । lekin aise nahin kahenge ki hamaari sada hi koi duniya aisi thi, nahin, woh bhi duniya thi, jisko svarga kahne mein aata tha, sukh shanti vaali duniya kahne mein aati thi, jiski bhaavna kinhon ne raam raajya mein rakhi, kinhon ne svarga ke naam se rakhi hai, kinhonne kuchh naam se rakhi hai, lekin woh hamaari jo stage thi, jis bhaarat ke liye naam bhi lete hain ki golden sparrow tha, to woh kaun si cheej hai aur kaise bani thi । usmein hamaari kya life thi jo aaj nahin hai, to un baaton ko samajhna chaahiye । jab samjhenge tabhi to aisi life ko bana sakenge na । to yeh abhi roshni mil rahi hai । aap logon ko to maaloom hoga, kyonki aaj thode nae kuchh bhi padhaare hue hain iseelie jara samjhaaya jaata hai ki jahaan aap padhaare ho, yahaan ki em end object yahi hai ki hamaari praacheen jo life ki stage thi athva hamaari duniya jo sukh aur shanti vaali thi, woh kaise bani thi aur kab bani thi। uska abhi phir se kaise time aaya hua hai aur ham bhi usi parampita paramatma ke dvaara in sab baaton ko samajh rahe hain kyonki in baaton ko jaanne vaala hai hi ek । sivaay paramatma ke hamko in sabhi baaton ki roshni koi manushya nahin de sakta hai iseelie in baaton ki roshni usko hi hai । usko maana parampita paramatma ko, jisko hi kaha jaata hai knowledgeful । woh hamaari saari karma gati ko jaanne vaala hai to vahi to bata sakega na aur usne hi kaha hai yada yada hi dharmasya glaanirbhavti bhaarat, jab jab adharma hota hai tab tab main aata hoon । kaahe ke liye aata hoon, iseelie hi ki in baaton ki samajh de karke aisi duniya banaane ke liye । to abhi yeh vahi time hai aur yeh unki hi college hai parampita paramatma ki, ham sab students hain । unke dvaara woh seekh rahe hain ki kis tarah se abhi ham apne practical life ko oonch banaaen, jiske aadhaar se jo duniya ham chaahte hain athva ham apne life mein jo sukh shanti chaahte hain, woh hamko praapta ho kyonki manushya duhkhi jo hote hain na, duhkh kahaan se hota hai? duhkh ko bhi samajhna chaahiye ki duhkh kin baaton se hota hai। dekho manushya ko rog hota hai to duhkhi hota hai, akaale mrityu hota hai to duhkh hota hai, nirdhanta hoti hai to duhkh hota hai, ladaai jhagde hote hain to duhkh hota hai, yahi duhkh ke kaaran hain na । abhi agar hamaare life mein yeh baaten na hon, phir to theek hai na । phir to hamaari jeevan sukhi hogi। hamaare paas kabhi rog hi na aave, kabhi akaale mrityu na hove ya marne jeene ka bal hamaare paas hove aur kabhi ladaai jhagde aur nirdhanta aadi sabhi baaten na hoven, phir to hamaari jeevan sukhi ho, phir to theek hi hai na। lekin yeh hove kaise, aise bhi nahin kahenge ki yeh sansaar ka niyam hai, rog hona bhi zaroori hai, akaale mrityu hona bhi zaroori hai, nirdhanta bhi zaroori hai, yeh ladaai jhagde bhi sada se chale aae hain, kai aise sab samajhte hain parantu nahin, yeh ronga hai। yeh samajhne ki baat hai ki hamaari duniya ki woh bhi stage thi, jis jamaane ko hi kaha jaata tha svarga athva raamraajya, jiski apne-apne shabdon mein, kaeeyon ne bichaaron ne bhaavna rakhi to hai, parantu woh practical cheej kaisi thi, kis tarah se bani thi, unka practical chitra kisi ke paas na hone ke vo yathaartha reeti jaan na saken, to practical to woh jaanne vaala hai na, paramatma । vahi bata sakte hain to abhi vo hi baithkar bata rahen hain aur samjha rahe hain ki vo samay bhi tha, jab hamaare jeevan mein kabhi rog hi nahin tha, hamaare jeevan mein kabhi akaale mrityu yaani bigar time kabhi marte hi nahin the, abhi manushya hai, manushya mar jaata hai to manushya kya kar sakte hain, bebas hain na, parantu nahin hamaare mein woh bal tha ki ham apne shareer ko apne time par, apne bal se utaarte the, utaarte ka matlab hai chhodte the, jab baal, yuva, vriddha stage kampleet hoti thi, tab time par maaloom padta tha ki abhi hamaara samay hua hai, abhi is shareer ko chhodna hai aur shareer lena hai । to woh bal tha, lekin aaj woh taakat nahin hai । to yeh sabhi taakat hamaare mein se kyon chali gai, zaroor hai ki hamaare karma ki giraavat hui hai, isko kahen karma bhrashta, to abhi karma bhrashta banne ke kaaran hamaari woh taakat apne sabhi baaton ke praapta karne ki, yeh rog aadi bhi kyon hota hai, yeh bhi to karma ki heenta hai na । koi bhi duhkh hota hai to manushya kehte hain ki yeh karma, takdeer, kismat, usi par hi kehna padta hai na, to yeh kyon kehte hain? zaroor hai ki karma aisa banaaya hai । to yeh karma kisne banaaya hai? yeh koi bhagwan ne thodi banaaya hai baithkar ke, hamaare duhkh ke karma bhagwan ne thodi banaae hain। agar bhagwan ne hamaare karma banaae, rog bhi bhagwan deta hai ya hamaara duhkh bhi bhagwan deta hai, to bhagwan ko ham sukh ke liye yaad kyon karte hain jab duhkh aata he to kyon kehte hain ki bhagwan abhi raham karo, he bhagwan abhi sukh de, achhi baat ke liye usko yaad karte hain na, aise thodi kehte hain ki bhagwan duhkh de। usne agar hamko duhkh diya hota to ham usko ham sukh ke liye kyon yaad karte hain aur mahima bhi aise karte hain, ki tu duhkhaharta sukhkarta, aise nahin unko kehte hain tu duhkhaharta sukhkarta, nahin! kabhi bhi stuti mein bhagwan ke liye koi aise kehte hain, he bhagwan tu duhkhakarta, nahin, unko kehte hain tu sukhkarta aur aap duhkhaharta, harta ka matlab hi hai naash karne vaala, to jo duhkh ka harne vaala hai woh duhkh dega kaise? yeh to common samajhne ki baat hai na ki duhkh koi bhagwan ne nahin diya hai, yeh duhkh hamne apne bhoolvash, apne vikaaron ke vash hone ke kaaran khud banaae hain, vikaaron ke kaaran duhkh bana hai, iseelie abhi paramatma kehte hain ki jab talak in vikaaron ko nahin chhoda hai, tab talak tum duhkh se chhoot nahin sakte ho । to abhi un vikaaron se kaise chhutkaara paao aur tumhaare karma kaise shreshtha bane, jis shreshtha karma ke aadhaar par tumhaari praalabdha shreshtha bane to woh baith kar ke sikhaaya jaata hai, to isi shiksha ke liye hi paramatma ne aage bhi kaha hai na, yada yada, jab jab aisa adharma hota hai, jab is baat ki jaankaari ekdam chali jaati hai aur paanch vikaaron vash manushya ho jaate hain, tab main aata hoon aur aakar ke yeh gyaan dekar ke vikaaron se nivritta karta hoon। to yeh hai usi ka hi college, usne baithkar ke bas ek arjun ko nahin samjhaaya tha, yeh to geeta ka shaastra banaaya hai, woh to peechhe shaastrakaaron ne baithkar ke ek phoram se shaastra banaaya, parantu practical mein to koi ek ke liye to nahin aaya na, woh to nar naariyon ko baithkar ke shiksha di hai, jaise de rahe hain । ham bhi to abhi unke dvaara yeh shiksha praapta kar rahe hain, jo sabka pita hai, aap logon ka, hamaara, koi akela hamaara thodi hi hai, sabka hai na, saari duniya ka, sabhi manushya maatra ka, sabhi dharma ka, sabka baap to ek hi hai na । paramatma to ek ko hi kahenge na। incorporeal god, niraakaar paramatma ek ko hi kaha jaata hai aur usko sab maante hain aur sab kehte hain god is one, to vo one to ek hi cheej hai na, koi manushya ki to baat to nahin hai na aur jo bhi dharma sthaapak aae hain to unhonne bhi kaha, khud apne ko god nahin kaha, dekho guru naanak dev hai, usne bhi apne ko koi paramatma nahin kaha, Christ tha to usne bhi apne paramatma nahin kaha, usne bhi kaha main san of god hoon, not god but san of god aur jo bhi aae hain dharma sthaapak unhonne koi apne ko paramatma nahin kaha, unhonne bhi paramatma ki taraph ungali uthaai arthaat uski taraph ishaara kiya to uska matlab hai ki paramatma to ek niraakaar ho gaya na aur usi niraakaar ko sab maanenge । aise to nahin hai na, jo dharma ke sthaapan karne vaale hain, unko sab maanenge। woh to har ek ka apne-apne hain, jaise guru naanak hai, woh sikh dharma vaala ya jis-jis dharma vaale ko maante hain, sab to nahin maanenge na. to woh to ho gae dharma sthaapak lekin unhon ka bhi jo pita, niraakaar paramatma, jisko hi kaha jaata hai world almighty authority । abhi woh world almighty authority hamaare saare karmagti ko jaanta hai iseelie uska bhi time hai, ek baar aakar ke usne hi kaha hai jab jab aisa adharma hota hai, tab-tab main aakar ke sabhi ke karma gati ka knowledge deta hoon aur karma ko kaise shreshtha banaao, woh aa karke samjhaata hoon। to abhi jahaan par aae ho na, yeh koi hamaari college ya hamaari school nahin hai, ham bhi students hain, lekin padhaane vaala jo hai na, vahi hai jo baith kar ke abhi samjha raha hai ki kis tarah se aur hamaara yeh duhkh kahaan se hua hai, kyon hua hai, hamaari aage life kya thi, khaali hamaare rone ya pukaarne se to kaam nahin hoga na, parantu woh hamaari sthiti kaise bane, woh baithkar practical baithkar ke samjhaate hain ki yeh paanch vikaar hi hain, jo manushya ko giraate hain। usi se hi manushya ke karma bhrashta bante hain abhi usko kaise sudhaaro, isi ke sudhaarne se tumhaare karma shreshtha banenge aur usi shreshtha karma se tumhaari praalabdha bhi shreshtha banegi, jiske aadhaar se phir tumhaari life mein sada sukh praapta hoga yaani ever healthy ever wealthy ever happy yaani sada sukh ke jo saadhan hain vo praapta rahenge । to woh hamko praapta rahenge tabhi jab hamaare karma shreshtha rahenge na। bina shreshtha karmon ke hamko sukh ki praapti ho hi nahin sakti hai to ham khaali sukh shanti ke ichchhuk rahen, usse to kaam nahin banega na lekin woh banega kaise, to hamko uske upaay karna hoga। aaj duniya bahut upaay karti hai, world pees ke liye, world shanti ke liye, vishwa shanti ke liye athva anekaanek sukh praapta karne ke saadhan ke liye to kai koshish karte hain parantu un sabhi koshishon ka hamko laabh mil nahin raha hai practical mein us tareeke se। aaj dekho kitni science oonchi gai hai chaand, soorya tak manushya chale gae hain lekin life hamaari neeche chali ja rahi hai। to kahenge hamaari life ko kaise ooncha uthaaya jaae aur hamaari life kaise oonchi uthe, uska phaaundeshan kaun sa hai, to uska phaaundeshan hai purity। first purity den pees end prosperiti। aise nahin first pees end prosperiti, nahin, first purity। jab talak life mein purity nahin aai hai tab talak pees end prosperiti aa hi nahin sakti hai to first purity। to purity kaise hamaare jeevan mein aae, jisse hamaare karma achhe bane, to karma ka hi ham phal kha sakenge na। hamaare karma hi theek nahin honge to ham khaaenge kahaan se, karma se hi to phal banta hai na। ham phal khaane ki ichchha rakh baithe hain lekin mile kahaan se, unka beej abhi jo bona hai to yeh hai karmakshetra hai, yeh to geeta mein bhi hai ki karmakshetra hai। isko karmon ki khet kaha jaata hai। jo ham karte hain so ham paate hain lekin hamko karna kya chaahiye, hamko uska right knowledge hona chaahiye। aise to common kai samajhte hain itna to humein bhi gyaan hain ki bhai sach bolna chaahiye, jhooth nahin bolna chaahiye, kisko dhokha nahin dena chaahiye, kisi se koi aisa paapkarma nahin karna chaahiye yeh to common sab samajhte bhi hain, parantu pahle pahle yeh bhi hamko jaanna chaahiye na ki sach kya hai। sach bolna chaahiye, parantu sach kya hai, sach ka bhi to pata hona chaahiye na ki what is truth, truth ka knowledge hona chaahiye na। truth usko kahenge ki hamko yathaartha apni knowledge honi chaahiye ki what em aai, ham kaun hain, self riylaaeejeshan hona chaahiye ki ham hain kaun। aise to common kisi se bhi poochhenge to aap kaun ho, to kya kahenge ham manushya hain aur kya hain, dekhte nahin ho ham manushya hain, yeh to common parichay, woh to baat hi nahin hai lekin aai, self, ham hain kaun, woh cheej ka pata hona chaahiye na। to ham hain aatma। aatma ko apna gyaan hona chaahiye aur hamaara kaisa karma ke saath sambandh hai, ham kin karmon se shreshtha ban sakte hain aur kin karmon ke kaaran neeche gire hain, in sab baaton ka yathaartha knowledge hona chaahiye na। to hamko apna aur apna krietar ka, parampita paramatma ,ka jisse hi ham ko bal milega, taakat milegi unka knowledge aur hamko apne karma ka knowledge, inheen sab baaton ki yathaartha knowledge honi chaahiye to yathaartha knowledge ko hi sach kaha jaaega। baaki yeh common knowledge, woh to sab jaante hain sach bolna, sach kya hai, sach kya kahenge ki bhaai usne jo baat sunaai isne bhi vo hi baat sunaai, ye sach bola, abhi sach ye to nahin na। ham vaastav mein hain kaun, hamaare ye karma ka chakkar kaise chalta hai, hamaari karma ki srishti ka ye kaise bana, in baaton ko jaanna usko kahenge sach ko jaanna। baaki yeh to nahin hai na ki isne jo bola, hamne bhi woh bola iseelie ham sachche ho gae, nahin, yeh hai kaun, iska pata hona chaahiye, yeh kaun hai to harek ko apna, doosre ka, yeh kaun hai, ham yeh jo dekhte hain to yeh knowledge hona chaahiye na ki yeh kya hai, yeh manushya hai kya, to is yathaartha knowledge ko samajhna isko kahenge truth ko jaanna। to satyata ka pata bhi hona chaahiye na ki hamaari jeevan ka aadhaar kiske oopar hai, hamaara karmon ka aadhaar kiske oopar hai, hamaara karma kya hai, humein karma karna kya chaahiye, iske in sab baaton ki yathaartha jaankaari ko hi gyaan kaha jaata hai aur usko hi kahenge sach ko jaanna, to jab talak aisi yathaartha knowledge ka pata nahin hai to manushya satyata se chalte hi nahin hain। bhale manushya to samajhte hain ki hamne kisi ka khoon to nahin kiya hai, kabhi kisi ka paap to nahin kiya hai, kabhi kisi ko dhokha to diya nahin hai iseelie ham bade satyavaadi hai, bahut achhe hain parantu paanch vikaarvash jab talak manushya hai na, tab talak maano usse paap hota hi rehta hai। aisa to koi kah nahin sakta hai ki hamaare paas vikaar hi nahin hai kyonki bichaare ko vikaaron ka arth hi nahin hai na, pata hi nahin hai, woh to samajhte hain na krodh ke bina duniya kaise chalegi, kaam ke bina sansaar ki vriddhi kaise hogi, moh ke bina bachchon ki paalna kaise hogi, woh kai aise samajhte hain ki paanch vikaar ke bina sansaar ka kaam hi nahin chalega। parantu yeh ronga hai hamaara sansaar nirvikaaron ke sivaay hi sada sukhi tha, jisko hi kaha jaata tha svarga। svarga mein svargavaasi manushya jo the kya vikaari the? hamaare poojya shri lakshmi shri naaraayan, shri seeta shri raam, gaandheeji ji jis raamraajya ki bhaavna rakhta tha, usi jamaane ki baat hai, kya us samay mein vikaar tha? agar unhon mein vikaar tha to aaj unhon ke chitra mandiron mein kyon pooje jaate hain । aaj jab mandiron mein jaate ho, lakshmi naaraayan ke mandiron mein jaate ho to aap unke aage kya kehte ho, aap sarvagun sampanna, 16 kala sampoorn, sampoorn nirvikaari kehte ho na? ya kehte ho aap sarvagun apoorna, aap vikaari, aise to nahin kehte ho na? unko nirvikaari kyon kehte ho, zaroor kantraasta hai na? vikaar aur nirvikaar ka koi to kantraasta hai na? to isi sabhi baaton ko bhi samajhna hai na aur apne ko kehte hain ham vikaari, ham paapi, ham neech, ham kapti, apne ko aise kahenge aur unko kahenge aap sampoorn, aap sarvagun sampanna, 16 kala sampoorn, sampoorn nirvikaari, devtaaon ko aise kehte hain na to kyon kehte hain? zaroor koi kantraasta hai na aur angreji mein bhi kehte hain voisles aur vishiyash, to pharka hai na usmein aur ismen । jismen vaaishes hain, to vaaishes kisko kaha jaata hai, to yeh bhi samajhne ki baat hai na। to viceless, nirvikaar ka matlab hi hai viceless to uski maana vaaises ka les chaahiye na, kehte hain voisles to maana voisis nahin, to unko kahenge viceless, baaki aise nahin hai ki ye vikaaron ke bina duniya kaise chalegi to viceless varda ka bhi to arth samajhna hai na, to yeh sabhi cheejon ko samajhna hai ki hamaari duniya usi bal se chali hui hai, jismen hamaare paas vikaaron ka bal nahin, vikaar koi bal nahin hai, vikaar se to ham gire hai na। to yeh sabhi cheejon ko samajhna hai iseelie in baaton ko samajh karke ham apne sansaar ko kaise ooncha uthaaen aur uske liye humein kya karna chaahiye aur kis tarah se ham oonche ho sakte hain usko kahenge yathaartha samajhna aur usko hi kahenge sach ko jaanna। iseelie kaha jaata hai ki god is tooth yaani is satyata ko paramatma hi jaanta hai। truth ko paramatma hi jaanta hai aur koi jaan hi nahin sakta hai iseelie to bechaare manushya nahin jaante hain na tab to kehte hain na ki sansaar to aise hi chalega, parantu sansaar kaise chalega, agar aise hi chalega to chala ke dikhaao na । aaj kyon sansaar ashaant hua hai? aise hi chalega to chala rahe hain na sansaar, phir usmein chilla kyon rahe ho, ashaanti hai, duhkh hai, dekho haahaakaar ho gai hai na, yeh dekha na, suna na, geet mein bhi suna na, aaj hamaara bhaarat kya hai, to yeh kyon hai, agar ham chalaana jaante hain to dikhaao na chala ke। phir sansaar kyon hamaara duhkh aur ashaanti mein aaj chuka hai। iseelie baap kehte hain manushya tum nahin jaante ho, main jaanta hoon ki tumhaara sansaar kaise sukhi banega iseelie sabhi paramatma ke dvaara yeh roshni mil rahi hai ki kis tarah se ham manushya apne sansaar ko sukhi banaaen, iska gyaan koi manushya ke paas nahin hai। iska gyaan usi gyaan daata ke paas hai, jisko hi kaha jaata hai knowledgeful god athva jaani jaananhaar athva gyaansaagar, ye kisko kaha jaata hai paramatma ko, to paramatma ke paas hi ham manushya ka yathaartha knowledge hai ki manushya ki kampleet stage kaun si hai। to hamaari kampleet stage kaun si hai aur kaise bane unki hamko knowledge chaahiye, usko hi kahenge satyata ko jaanna, jisse ham sachmuch satya banen, aur practical life hamaari vo oonchi bane। jab talak aisi oonchi life nahin bani hai, tab talak maano ham satyata ko jaante hi nahin hain, baaki yeh common satyata, kisi ne kuchh kaha hamne bhi vahi sunaaya to usko thodi satyata kahenge, satyata hai ki hamaari life satyata kya hai, vaastavikta kya hai jisko ham jaan karke usi vaastavikta ko praapta karen to usko kahenge satyata, ki hamaari life ki jo vaastavik em N object kya hai aur kaise ham usko paaen, to kahenge yeh right ko stage jaanta hai aur right stage ko praapta karta hai, tab to kahenge na ki satya ko jaanna। to ye sabhi gyaan hona chaahiye na abhi yeh gyaan sivaae paramatma ke aur koi de nahin sakta iseelie yeh ham bhi abhi unke dvaara sun rahe hain, nahin to ham bhi aise kehte the, jaise duniya kehti hai ki haan bhaai yeh vikaar hai, vikaaron ke bina duniya kaise chalegi, aise hi chali aai hai kyonki hamaare poojya devtaaon ki biography mein, kahin-kahin aisi baaten shaastron mein likhi hui hain, jiski vajah se kai manushya moonjhe hue hain jaise shri raamchandra ke jamaane mein bhi lagaae hain na, raavan ke saath ladaai lagi to woh samajhte hain ki usi jamaane mein bhi ladaai hui hai na, to yeh sabhi jamaanon mein hua hai, woh krishna ke saath bhi ladaai dikhaai hai uske jamaane ki bhi baat hai, udhar satayug ke jamaane asur aur devtaaon ki ladaai to sabhi jamaane mein ladaai ki baaten aai hain na, to manushya samajhte hain ki yeh to sabhi yugon mein chali aai hai, parantu aise hai nahin, to yeh bhi to humein baaten samajhne ki hai na । jiske liye gaandheeji raamraajya kehte the, raam raaja raam praja raam saahookaar hai, base nagri, jie daata dharma ka upkaar hai, yeh kahaavat bahut mashhoor hai to jab aise dharma ka upkaar ka jamaana tha to vahaan kaise raam aur raavan ki ladaai ho sakti hai, abhi inka bhi baith kar ke arth samajhna hai woh koi tretaavansh raaja raam ki ladaai ki baat nahin hai, yeh raam aur raavan kya hain, yeh sabhi baaten phir samajhne ki hai, ye raavan kya cheej hai, raavan koi das sheesh vaala kabhi hua hi nahin hai, na koi raaja tha, aadmi hi nahin aatma hi aadmi hi nahin tha to raaja kahaan se hoga to yeh das sheesh vaala kabhi koi aadmi tha hi nahin abhi yeh kis arth se banaai hai ye baaten to woh samajhne ka hai ki das vikaar hain paanch vikaar stri ke, paanch vikaar purush ke, isko apvitrata ka symbol kahenge, nishaan hai baaki aise nahin ki koi das sheesh vaala aadmi hota hai, to dekho in sabhi baaton ka arth samajhna hai na to yeh hai apvitra manushyon ka simbal yaani nar naari donon jab apvitra hote hain to sansaar duhkhi hota hai usko kaha jaata hai raavan raajya yaani vikaaron ka raaj raavan vikaaron ka symbol samjho baaki koi manushya nahin hai das sheesh vaala nahin das sheesh vaala kabhi aadmi hota hai kya koi jamaane mein kabhi hua nahin hai nahin devta the to do aankhon vaale ek sir vaale , aise nahin teen aankhen vaale ya chaar sir vaale ya chaar bhujaaen vaale nahin vo devta to bhi do bhuja to iseelie chitra ab correct banaae hain na ki bhaai yeh devta to bhi do bhuja vaale jaise manushya jaise hote hain lekin haan unki life zaroor oonchi thi baaki teesri aankh ka yeh teenon ke jo dikhaate hain inka bhi arth hai yeh third aai oph vijdam gyaan ka netra hai baaki gyaan ka netra ye jo teen aankh dikhlaate hain inka bhi arth hai ye third aai of vijdam gyaan ka netra hai baaki gyaan ka netra koi aisa nahin koi idhar netra nikal aaega nahin manushya ko to do netra hai jo dekhne ke liye woh to do neta ki baat hai lekin yeh gyaan ka netra jo abhi ye gyaan mil raha hai na isko kah sakte hain ki abhi third aai of vijdam hai parantu aise thodi yahaan thodi koi aankh nikal aai hai niklengi thodi nahin woh gyaan ka chinha hai, nishaan hai jo chitrakaaron ne baith karke dikhaaya hai, gyaan kaise dikhlaaen bhaai is manushya ke paas gyaan hai to idhar aankh dikha di hai bas to yeh uska nishaan hai baaki aise nahin hai ki teen aankhen hoti hain ya chaar bhujaaen hoti hain par chaar bhujaaon ka bhi arth hai jo chaturbhuj ka, do bhuja naari ki do bhuja naari ki yaani nar naari jab pavitra hai to chaturbhuj yaani pavitra devi devta hai iseelie uska simbal hai, yeh sabhi simbal hai yeh raavan bhi vikaaron ka simbal hai, aur yeh chaturbhuj bhi pavitra nirvikaari manushyon ka simbal hai to yeh sabhi cheejon ko samajhna hai baaki aisa nahin hai ki raam raavan ki ladaai hui hai ya kuchh bhi nahin, nahin ye raam maana paramatma jab paramatma aaya hai to vikaaron se ladaai karaai hai arthaat yuddha karaai hai paanchon vikaaron ke saath, jeetne ke liye, dekho abhi ham yuddha kar rahe hain na hamaari ladaai kisse hai, ham bhi lad rahe hain, kisse lad rahe hain vikaaron se, vikaaron ne hamaare oopar jeeta hai na abhi ham vikaari ho gae the, hamaare oopar vikaaron ne raaj kiya hai iseelie ham duhkhi hue hain abhi phir paramatma aa karke roshni diya hain ki in vikaaron se lado aur in vikaaron ko jeeto, kisse lado? raavan se, to yeh hamaari raavan ke saath ladaai hai । abhi ladaai ka arth yeh hai, baaki aise nahin hai ki koi sach-sach das sees vaala aadmi tha । koi raaja tha, jiske saath raam ki yuddha hui, aisi koi baat hi nahin hai । to yeh sabhi cheejon ko bhi samajhna hai na । to abhi yeh biography jo raam aur uski banaai hai aur stori banaane vaalon ne is tarah se banaaya hai to in baaton ka poora na samajhne ke kaaran yeh bahut baaten mix up ho gai hain iseelie kai samajhte hain ki ladaai to sada se chali hai na । parantu nahin, sada hamaare satayug aur treta ke jamaane mein jismen kehte hain raam raaja raam praja raam saahookaar hai base nagri die daata dharma ka upkaar hai, to dharma ka upkaar jahaan hoga vahaan adharma ki baaten kahaan hogi । ladaai jhagde to adharma ki baat hai na, woh kaise hogi । to yeh sabhi cheejon ko samajhne ka hai iseelie woh jamaane koi ladaai ke nahin the । yeh ladaaeeyon hai ka jamaana dvaapar se shuru hua hai । satayug aur treta mein ye ladaai ke kaaran ya ashaanti ke koi bhi kaaran kabhi akaale marna ya rog aadi the hi nahin । woh bhi jamaana tha jab doctor aur hospitals the hi nahin kyonki rog hi nahin tha । kabhi koi judge, vakeel, court aadi thi hi nahin, kyonki chori chakaari thi hi nahin, kaahe ke liye honge, woh bhi jamaana tha na । to woh jamaane jismen hamaare paas na koi jhooth na paap na koi na koi aisa karma, dharmaraaj ke dande bhi nahin the kyonki hamaare paas hi nahin se uski court bhi band । to yeh yahaan ki court ki to koi baat hi nahin hai kyonki woh hamaari life ki stage itni oonchi thi, tabhi ham poorn sukhi the, ever helthi, ever velthi ever happy, jisko kaha jaata hai hamaare karma shreshtha dena lekin ham aaj hamaare hamaare gharon mein vyastata aa gai hai jisko kehte hain bhrashtaachaar, to dekho aaj bhrashtaachaar ka naam hai na, to bhrashtaachaar aur sreshthaachaar kantraasta to chaahiye na । to sreshthaachaar arthaat shreshtha aachran, abhi aachran bhrashta hua hai iseelie bhrashtaachaar । to ye sabhi cheejon ko bhi samajhna hai na iseelie dekho yeh sabhi baith kar ke baaten achhi tarah se samajhne ki hai ki yahaan koi lecture se samajh jaaega, nahin! yeh to baaten aa karke indivijuali achhi tarah se baithkar ke time de karke koi samjhe, tabhi kuchh samay samajh sakega aur kuchh apna practical jeevan bana sakenge iseelie baar-baar jo bhi nae aate hain, aap logon ko yeh dhyaan mein diya jaata hai ki yeh kuchh time de kar ke samajhne se samajh sakenge । baaki koi ek-do lectures se, aaya aur suna, yeh koi common cheejen aisi nahin hai jo samajh mein aae । yeh to apne practical life mein kaise ham laaen aur apni life mein kya karen, woh tabhi baaten aakar ke achhi tarah se seekhne aur samajhne ki hai । baaki kuchh aur aisi diphikalta bhi baat nahin hai jo koi dar jaae ki pata nahin kuchh aisi saadhnaaen ya kriyaaen hain, nahin yeh samajhna hai kuchh aur samajh kar ke apne grihastha vyavhaar mein rah karke apni jeevan ko pavitra rakhna hai, jisko hi kaha jaata hai grihastha aashram, kehte hain na grihasthaashram । to hai grihastha aashram, grihastha ka naam dekho kitna achha hai aashram, lekin aaj kahaan hai grihastha aashram? aashram hota hai woh, jahaan shanti aur sukh hota hai, jahaan pavitrata ki baaten hoti hain, usko aashram kahenge, aaj kahaan hai hamaare grihastha mein? kaha jaata hai grihastha dharma, aaj kahaan hai dharma? aaj grihastha dharma ko agar adharma kaha jaae to kah sakte hain kyonki vikaaron ke saath grihastha ka sambandh chal raha hai na, jismen duhkh, ashaanti, aaj kisi se bhi poochhoge bhaai grihastha mein kya hai, kahenge jhanjhat, janjaal ye common kehte hain, kyon kehte hain? nahin to grihastha aashram usmein jhanjhat aur janjaal? kyon? parantu hai, kyonki aaj hamaare grihasthi mein vikaari karma ka jo khaata hai na vo ulta chal chuka hai isliye hamaara grihastha abhi gir chuka hai, nahin to hamaari pravritti ka aadarsha bahut ooncha tha, dekho devtaaen ye ham hi the na, ham manushya hi the itne oonche । yeh lakshmi naaraayan, seetaaraam inke jeevan ka aadarsha kyon ooncha tha? unka grihastha pavitra tha, usko kehte the grihastha dharma । dharma pati, dharma patni, dekho dharma ka naam aata hai na, lekin aaj kahaan hai dharma ka sambandh, abhi to hai vikaaron ka sambandh to usko thodi dharma kahenge, to yeh sabhi cheejen samajhni chaahiye ki hamaara jo life ka stage hai aur hamaari jo pravritti ka stage hai woh bahut ooncha hai, uski vo oonch kaise banaaen, practical mein kaise laaen, inheen sabhi baaton ko samajhna hai aur yeh sabhi geeta ke bhagwan ne bhi geeta mein kaha hua hai na, ki karmayog, raajayog vo sabse shreshtha hai, ye vahi cheej hai, wahin baith kar ke paramatma abhi karmayog yaani ghar grihastha mein rehte aur kis tarah se ham apne pavitra pravritti ko banaaen, woh baithkar ke sikha rahe hain to yeh hai college jaise doktari, bairistari, injeeniyring college hota hai na, manushya doktari college se doctor banega, injeeniyring college se engineer banega to yeh bhi ek college ya university samjho, kaahe ki hai, manushya se devta athva devi banne ki, naari se lakshmi, nar se naaraayan banna ho to phir welcome, samjha! to iski status badla dete hai, em end object, ki nar kitna ooncha hai, naari kitni oonchi hai, naari nahin to lakshmi hai, lakshmi kahne ki nahin, practical chaahiye na, life chaahiye aur nar naaraayan hai naaraayan ka matlab hai pavitra । to manushya nar naari itne oonche hain, abhi aisi pravritti apni banaani hai, uski ye college hai, kis tarah se ham apne ghar grahastha mein rehte pravritti ko pavitra banaaen, usi ko kaise practical mein laaen, usi ko prektikal banaana hai to ye aap logon ko em end object sunaate hain, baaki banna aur practical mein aana uske liye to phir thoda time de karke samjhenge to samajh sakenge । achha abhi time hua hai isliye abhi do minute silence । aisa haal hota hai tab main aata hoon, yada yada hi dharmasya glaanirbhavti jab-jab adharma hota hai tab-tab main aata hoon, to abhi yeh haal hai, abhi baap aa karke samjha raha hai ki abhi kaise apne sansaar ko phir achha banaao । banaaenge to ham hi na । bigaada bhi hamne hi hai, banaana bhi hamko hi hai, kyonki hamaare karma se bigda hai । abhi hamko apne karma shreshtha se phir sudhaarna hai, to ham kaise shreshtha karma banaaen । usne to apna college khola hai, abhi jo aa karke seekhega vahi is shreshtha karma ki dhaarna karke aise sanskaar ke laayak banega kyonki abhi duniya ki haalaat anusaar, yeh bhi samajhna hai ki abhi duniya ke change ka time aaya hua hai parantu aaega change tabhi jab ham apne life mein bhi change le aaenge na । jo laaega vahi aisi cheej change world ki, yaani jo aage aane vaali phyoocharvarlda hai, jisko hi golden aged world kaha jaae ki abhi ye iron aged to abhi isko kaise change hona hai, ye abhi kaise world destruction ka aur world kanstrakshan ka time hai to yeh sabhi cheejon ko samajhna hai isliye thode time mein to yeh sabhi baaten samjhaai bhi nahin ja sakti hain iseelie koi nae aae hain to aap logon ko raay hai ki isko kuchh time de karke aa karke samjhenge to bahut achha hai aur bahut kuchh apne jeevan ka laabh pa sakenge।