Adam Zaad Karoron Duniyaon Mein Abad He

Kisi ilm ya fun ko seekhnay ke liye hamein ustaad ki zaroorat padthi he, jo kadam kadam pur hamari rahnumayi kar ke hamein is fun se muta-arif karata he, jo hum seekhna chahtay hein. Koi musawir apne shagird ki rahnumayi na kare toh shagird musawari ke fun mein kamaal haasil nahi kar sakta. Ustaad ki rahnumayi mein shagird apne andar chhupi hui tasweer bananay ki salahiyat ko bedar kar letha he. Roohani ustaad apne shagird ke andar pehlay roohani salahiyaton ko bedar karta he, phir usay taleem deta he. Zaroori he ke roohani ustaad talaash karne ke liye shagird, roohani insaan ki sohbat ikhtiyar kare. Is ke shab o roz ka baghore mutalea kare aur dekhe, ke is shakhs ki apni rooh se wabastagi kis hadd taq he? Is ke oopar duniya ka ghalba he, ya usay istagni haasil he? Roohani ustaad woh jis ki qurbat mein aadmi ka zehan mawarai duniya ki taraf mutwajjah ho jaye aur jitni der aadmi is ke paas baitey is ke oopar gham, khauf, azmhlal aur pareshani ka saya na pade. Yaqeen ke bujhte diye roshan ho jayen. Roohani ustad ki pehchan yeh he ke, woh, kisi se na tawaqqa rakhta he, aur na iske andar hasad aur lalach hota he. Roohani ustad ki majlis mein bait kar dimagh, bhara mehsoos hota he. Zehan kainati nizaam mein is tarah gum ho jaatha he ke, dimagh mein tafakkur ka pattern mathark ho jaatha he. Is ke oopar ghebi duniya ke uloom warid honay lagtay hein.

Insaan ke andar din aur raat mein jo takazey kaam karte hein, unki tadaad taqreeban gayarah hazaar he. Aur un gayarah hazaar kefiyat par ek ism hamesha ghalib rehta he.

Kainat mein har zee rooh ke a nadar doh hawaas kaam karte hein.

1. Woh hawaas jo gheb se kareeb karte hein.

2. Woh hawaas jo bande aur gheb ke darmain deewar ban jaathay hein.

Kanoon yeh he ke maadi mazahir mein insaan zaman o makaan mein qaid he, aur gheb ki duniya mein zamaniyaat aur makaniyaat insaan ke iraday ke tehat amal karti he.

Yeh saari kainat roshni ke heavile mein safar kar rahi he. Jis roshni ke zariye hamari aankh dekhti he, aur is roshni ke doh sathayen hein. Ek satah ke hawaas mein saqal aur abaad dono shaamil hein, lekin doosri nikhaton mein sirf abaad hein. Roshni hamein jo oopri satah ki ittila deti he hawaas inhein barah e raast dekhte aur suntay hein. Jo itlaat hamein nichli satah se pahunchti hein, unki vasuli ke rastay mein koi muzahmat zaroor hoti he. Yahi wajah he ke, hawaas un itlaat ki poori girift nahi karte. Jo itlaat hamein oopri satah se masool hoti hein, yahi itlaat, nichli satah se masool honay wali itlaat ke rastay mein muzahmat ban jati hein. Goya ke ek tarah ki deewar khadi ho jati he, yeh deewar itni sakht hoti he ke, hamaray hawaas koshish ke bawajood usay paar nahi kar sakthe. Oopri satah ki itlaat doh qisam ki hein.

1. Woh itlaat, jo aghraaz par mabni hon, unke saath hamara rawayya janbdaranha hota he.

2. Woh itlaat,jo infiradi mafaad se wabsta nahi hotein unke haq mein hamara rawayya gher janbdaranha hota he.

Itlaatki un dono tarzoon ko samnay rakh kar ghor kiya jaye toh yeh haqeeqat munkashif ho jati he ke, insaan ke paas idraak ke doh zawiye hein. Ek woh zavia jo infiradiat taq mehdood he. Doosra woh zavia jo infiradiat ki hudood se bahar he. Jab hum infiradiat ke andar dekhte hein toh kainat shareek nahi hoti he. Yahi woh maqam he jahan se aadmi tabeeyat ke farzi dairon mein khud ko gum kar deta he. Koi Zee hosh aadmi jab un farzi dairon ka tajzia karta he, toh woh ek roshan rastay par gamzan ho jaatha he. Is roshan raste par chalne wala musafir kainati tafakkur ki rahnumayi mein ek manzil ka taayun karta he aur is manzil par pounchnay ke liye ilm ma baad al nafsiyaat is ke liye mashal ban jaatha he.

Kainati baradri ka ek fard (aadam zaad) jab tabeeyat ke dairon mein khud ko qaid kar letha he toh kainati system mein khala waqay honay lagta he aur yeh khala adbar bankar aadam zaad baradri ko sukoon se mahroom kar deta he. Yahi woh marhala he jab kisi aisay shakhs ki zaroorat padthi he jo itlaat ke asal ilm se waaqif ho. Yahi azad zehan shakhs apne shagirdon ko zaati aghraaz se nikaal kar mawarai uloom ke rastay par gamzan kar deta he. Jaisay jaisay is raste par kadam agay uthte hein, shagird ki tarz e fikr azad ho jati he. Yeh azad tarz e fikr shaoori duniya ko la shaoori  dairay mein daakhil kar deti he.

Har insaan ke andar back waqt doh duniyayein abad hein, ek shaoori duniya aur doosri la shaoori duniya. Shaoori duniya mehdood he aur lashaoori duniya laa-mehdood he. Laa-mehdood duniya mein lakhon kehkasheen aur kehkshaon mein karoron duniyayen abad hein. Mahireen apna mushahida bayan karte hein ke, har duniya mein aadam zaad baradri maujood he.  Zamaniyaat ki darja bandi ki wajah se is insani baradri ke khadd-o-khaal mein toh koi tabdeeli waqay nahi hoti, albatta takhleeqi formulay mein yeh farq ho jaatha he ke, kisi duniya ki makhlooq transparent he, kisi duniya ki makhlooq sunehri he, aur kisi duniya ki makhlooq mercury he.  Lekin har duniya mein doosri makhlooqaat ke ilawa aadam zaad ya insaan yakeeni tor par maujood he.