Mahajanas 5 – Lord Kapila

In the 46th chapter, there are 12 Mahajans. Swayambhu, Narad, Shambhu, Kumar, Kabhi, Lohu, Mani. When I came here, there were four Mahajans.

Swayambhu, Narad, Shambhu, Kumar. I have discussed them. Mar, Kabhi, Lohu, Mani.

Pralado, Janako, Vishnu, Balir, Vyasa, Kirmayam. We will discuss the remaining 10 chapters later. Among these 12 Mahajans, Kapil Dev is special.

He is the son of Lord Shiva. The rest are devotees of Lord Shiva. He is an ideal for all of us.

I have seen the teachings of Lord Kapila. I thought Kapila was a name of a cricketer. In India, all names are associated with a God.

In the teachings of Lord Kapila, it is written, Son of Devahuti. We have not written this in any other book. In the teachings of Pralada, it is written, Son of Kayadu.

It is not written in any other book. In the teachings of Pralada, it is written, Son of Devahuti. It sounds strange.

If we want to introduce someone, we can say, this person is my brother, and this person is the son of this person. If that person is famous, we can write, that person is the son of this person. But in India, there are so many Gods, Lord Ram, Lord Krishna, Lord Narasimha, all of them are famous.

But people do not know about Lord Kapila. And people do not know about Devahuti. So why did we write this from Lord Brahma? Why did we write this from Lord Brahma? The people who published Lord Brahma's writings, they said, Lord Brahma, this is strange.

Can we remove this? Lord Brahma said, it is very important to write this. I said, why? Lord Brahma said, there are two people named Kapila. Kapila was a name of many people.

But there are two people named Kapila, who teach tattva gyan. There are two people named Kapila, So, in India, in the history of Indian Gaudiya, there are six darshans, which are written as six darshans. And one of them, darshan is not the letter of Lord Kapila, one darshan is the number.

So, the number means, how many? When a child grows up, he can count the number. He can count 1, 2, 3, 4. He can count the number. So, number and counting, what is the relation? Counting means, the one who counts, the one who does tattva gyan, the one who counts, that is called counting.

So, what is counting? If you want to count, what is tattva gyan? What is tattva gyan? So, tattva gyan is, we are trying to understand, in this Gaudiya world, what all things are there in it? We can say, there are innumerable things in it. There are so many cars, so many cars, so many mobile phones, so many things. But, when we look at tattva gyan, we see that these are all things, but what are these things made of? What is the original tattva gyan? And to understand the original tattva gyan, there is a lot of tattva gyan in this world.

So, when we look at tattva gyan, we see that, in this Gaudiya world, there are innumerable things. So, Bhagavad Gita, 6th and 7th Shloka, Bhagavan, says, महां भून्तान्य भून्ताः रो, भून्तान्य भून्ताः रो, भून्तान्य भून्ताः रो, आपो, आपो मतलब चल, अनल मतलब अपनी, वाई, वाई मतलब ख़म, खम, खम जो होता है आकाश, इन चीज़ों के समयन पैसे बनी, और सुद्धर मतलब, महां भून्तान्य भून्ताः रो, महां भून्तान्य भून्ताः रो, जुन्द्रियां तशेही थंचल, हमारे दस इंद्रियां, पाँच क्यां हैं इंद्रियां, पाँच कर्में, और ते तशेही थंचल, एक और पंच है मन्य, पंच चे इंद्रियां भून्ताः रो, और इंद्रियां के वस्तु, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः रो, भून्ताः � अगर मैं भून्ताः रो समझाता है, वास्तव मैं अगर मैं भून्ताः रो समझाता है, वास्तव मैं अगर मैं भून्ताः रो समझाता है, वास्तव मैं अगर मैं भून्ताः रो समझाता है, वास्तव मैं अगर मैं भून्ताः रो समझाता है, वास्तव मैं अगर मैं भ� वास्तव मैं अगर मैं भून्ताः रो समझाता है, वास्तव मैं अगर मैं भून्ताः रो समझाता है, वास्तव मैं अगर मैं भून्ताः रो समझाता है, वास्तव मैं अगर मैं भून्ताः रो समझाता है, वास्तव मैं अगर मैं भून्ताः रो समझाता है, वास्तव मैं जिन्होंने भी अपने कत्लों क्याहं दिया, उसको दुने सांक्खिया ही था। पर वो जो कपिल थे, वो नास्थिक थे। और इसलिए ब्रहुबाजी बोलता है कि ये कपिल जो भावक्षिन फाल कपिल काये रहे हैं, इसलिए वो देवामुर्थी के पितर है, इसलिए वो � कपिल और महाजम कपिल उन्हें ब्रेध करने के लिए ब्रहुबाजी नहीं जरूरती है। जो वो कपिल थे, उनके महावचीवन शिक्षाओं के बारे से संक्षित में जर्चा करेंगे, और उनके कार उनके बारे में जर्चा करेंगे। तो उसके थाले तो ये पीसरे संक्षित के पीसरे संक्षित के पीसरे संक्षित के पीसरे संक्षित के पीसरे संक्षित के पीसरे संक्षित के पीसरे संक्षित के पीसरे संक्षित के पीसरे संक्षित के पीसरे संक्षित के पीसरे संक्षित के पीसरे संक्षित के पीसरे संक विकारियों के बारे में जो वर्ण हैं वो 33 विकारियों के बारे में जो वर्ण हैं विकारियों के बारे में जो वर्ण हैं वो 33 विकारियों के बारे में जो वर्ण हैं विकारियों के बारे में जो वर्ण हैं विकारियों के बारे में जो वर्ण हैं विकारियों के बारे में � चतुष कुमार, कुमार में कहा कि हम संथान उत्पति नहीं हो गए, हो गए अखंडलर में चाहिए पुछना हो गए, ब्रह्मान को लोग हो गए, उसके बारे में रूत्र की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो ग� गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, शुजी की उत्पति हो गए, प्रभुव अगर आपके पास कोई यागती आता है और आप से कोई भाती बिच्चानों की मांकरता है, तो वह यागती वास्तव में गड़ा मांकरता है। क्यों क्यों कि यागती की लख पति के पास जाता है और उससे मैं पाँच पहसे मांकरता हूँ। प्रभुव अगर आपके पास कोई यागती आता है और उससे मैं पाँच पहसे मांकरता हूँ। प्रभुव यागती की लख पति के पास जाता है और उससे मैं पाँच पहसे मांकरता हूँ। शेरी को चलना है, शेरी को बुद्धी और मन दोनों चलना है। जो बद्धी है उसकी तुर्णा प्रांथा से भी जाती है। और जो मन है उसकी तुर्णा चिद्धे से भी जाती है। क्योंकि मन का संपत्र शेरी से बहुत अधिक होता है। पुद्धी का उपा नहीं होता है। पुद्धी मन के माध्यम से शेरी को निर्भुष करती है। चोंत्रव चक्षुस परिश्टनमिचे लजनन्ग्रानमेवच्या परिश्चाइ मनष्चाइ विशयान उपसे हिन्द परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ परिश्चाइ दुष्णा और शोप इन दोरों से नकांचती मतलब क्या अविता गया है ब्रह्म भूंत प्रसंदनात्मा नशोचती नकांचती तो मतलब क्या चोड़ है अध्याय के 54 मिश्व दुर्बान लोगते है अध्याय के 54 मिश्व दुर्बान लोगते है जो अध्याय के 54 मिश्व दुर्बान लोगते है जो अध्याय के 54 मिश्व दुर्बान लोगते है जो अध्याय के 54 मिश्व दुर्बान लोगते है जो अध्याय के 54 मिश्व दुर्बान लोगते है जो अध्याय के 54 मिश्व द� अध्याय के 54 मिश्व दुर्बान लोगते है जो अध्याय के 54 मिश्व दुर्बान लोगते है जो अध्याय के 54 मिश्व दुर्बान लोगते है जो अध्याय के 54 मिश्व दुर्बान लोगते है जो अध्याय के 54 मिश्व दुर्बान लोगते है जो अध्याय के 54 मिश्व द� कहते हैं जो लगती शोक कर रहा है उसकी शक्ति का नाज़ है। कैसे होता है कि बूत है वर्तमान है बविशे। जो शोक है वो बूत से वर्तमान का आपकार है बविशे की त्यारी करनी है। पर जो शोक है वह बूत पर बूत एक कारण है बूत कारण। बूत कार� पर वर्तमान और बविशे की त्यारी करते हैं तो इन दोनों में एक दिवार बना देते हैं। और हमारा जो चेतना है वो बूत कारण में अटका देते हैं। उससे क्या होता है उससे चेतना अटक जाती है तो हम कुछ कारण नहीं करते हैं। हम केवल एक बूत कारण में जी कई बार हमारे म हमारी खेटना अंदी हो हो है भाड़का माजा में ऐसे पू कराते है visited बविश ही और वर्तमान आजे दीवार खड़ा गरें। We only have the present, in which we can do something. And if we don't live in the present, then we can't do anything.

Because when the future comes, then we will live in the present. When the future becomes the present, then we will live in the future. Then what will happen? We will never be able to do anything.

That's why we are married to sorrow and unhappiness. These two are the secrets of our mind. And we can see in our life, that sometimes we can't do what we want to do.

Because our mind gets lost in these two things. The mind is like a restless bird. And there are two wings of this bird.

One wing is sorrow, and the other wing is unhappiness. If we want to keep the bird in one place, we have to cut off the other wing. If we cut it off, then we can't do anything.

In the same way, if we can reduce sorrow and unhappiness, then we can do something. It's not that we have to get disappointed and do something. But to do what is in our hands, we have to reduce these two things.

So, this is called blessings. And when we serve the Gurudev, we can get rid of both sorrow and unhappiness. After that, when we serve the Gurudev, then what happens? We say, if you want something, tell me.

They say, I want a child. They say, there is such a satirical environment there. In the ashram, they say, in such a satirical environment, it's not right to have a child.

And if you say a princess, it's a great honor. People build palaces with their yogis, but those palaces are like an aeroplane. It's a huge aeroplane, bigger than a palace.

And in that, the Gurudev and Devahuti, all of them are of one Brahman. So, what are the Gurudev and Devahuti doing? The Gurudev and Devahuti serve the Brahman. So, they get a lot of blessings from the Gurudev and Devahuti.

And they have many wives. They have nine wives. And then, the Garbha Muni says, I have fulfilled your wish.

Now, I am accepting you as my wife. So, the Gurudev and Devahuti get disheartened. He says, the wives have grown up.

He says, they will get married later. And I will be left alone. So, please give me some money.

So, the Garbha Muni says, okay. And then, when the Garbha Muni and Devahuti get married, the Garbha Muni and Devahuti realize that there is a Brahman here. And the Brahman appears.

I told you earlier. The Brahman appears in the spring. And when the Garbha Muni and Devahuti get married, then all the planets appear in the sky.

The planets that are in the sky, like the Apsara, the rain of flowers, there is a community all around. And in this way, the Kabir says, to make the world happy, you have to do this. And as soon as they get married, then the Garbha Muni loves them.

And the Garbha Muni says, that you have to free the bad souls in this world. So, I am very grateful to you that you are sitting here in front of me. And the Lord again says, that I want to take renunciation, so that I can meditate on God.

The Kapilade, who has a small face, he says, that God is in your house, and you have to meditate on God. So, why do you need to take renunciation from your house? So, Krishna, Chitra, Thakur, who is our great Acharya, they tell us from the point of view of their meditation, that the Garbha Muni, he is a devotee, because he serves the people. So, he serves, he accepts the service, and follows the orders of his father.

And he thinks, that I have to take renunciation of the whole world. How to do it? I cannot do it alone, but there is a good example for the world. So, it is my great fortune, that God has risen in my house.

But, God does not rise in everyone's house. So, if I do not live in the house, then I live in the house, and the rest of the people will also live in their houses. So, what is the Vedic culture? To meditate on God, to worship God, to meditate on God, to serve God, is the Vedic culture.

And to do this, what do we do? We go to heaven. So, in the Vedic culture, it is not important to take renunciation, or to take renunciation, but to serve God. Some people serve God.

So, in the Vedic culture, it is according to the ashram, according to the Vedic culture, to meditate on God. And then, when we go to heaven, then this is the Vedic culture. And it says, Even then, I am still a student of Agnyan.

I am a student of this materialistic world. So Guruji, please help me become a student of this Agnyan. You become my hand.

And you become my Agnyan. Guruji says that I am a student of Agnyan. So you become my Agnyan.

He says that I am a student of this Rawalpindi. I am a student of this Agnyan. So you become my Agnyan.

Guruji says that I am a student of this Agnyan. So you become my Agnyan. He says that I am a student of this Agnyan.

So you become my Agnyan. He says that I am a student of this Agnyan. Since childhood, I have taught my mother the knowledge of Samkhya.

I teach her the knowledge of Samkhya because there is a lot to be learned from Samkhya. She used to tell me that the knowledge of Samkhya is very difficult. I used to tell her that I will not be able to reach that level.

I used to tell her that we have to understand all these elements so that we can understand later that there is nothing in this material world. There is no attraction. There is no God.

There is no attraction. And we have to take refuge in Him. Okay.

So which Agnyan should I do? I am going to tell you that there are 24 Agnyans. In Shloka, there are 24 Agnyans. Then there are 25 Agnyans.

So you should start from there. Siropadhyayji says in his book, that the aim is very important for scientific analysis. If you do it scientifically, then it will be very… Scientifically, it will be highly spiritual.

It is a very interesting element. When you write it, you try to understand it. The aim of scientific study is very important for scientific analysis.

Siropadhyay is one such disciple. Siropadhyay has also done scientific analysis on this. Siropadhyay has published a book on this.

He has published a book on this. It is related to this. Siropadhyay has done scientific analysis on this.

Siropadhyay is one such disciple who is doing scientific analysis. So, in Bhagavatam, the description of God is mentioned three times. The first and the third time.

The first description of God is mentioned in the Vrittiya Skanda. In the Vrittiya Skanda, God is described. And in the Panchali Skanda, God is described.

And in the Panchali Skanda, God is described. And in the Vrittiya Skanda, God is described. What is there in all three places? The aim is that by studying this material world, by studying it, we understand two things.

It is so great, so grand, so wonderful, that it cannot come by itself. The creation of God and Godess. And the second thing is that I am attracted to this.

Whatever it is, it is material. I am attracted to God. That is why Kapila, in the beginning of his discourse, and in the end, I have told you that with this knowledge, you will be able to learn more things.

So, in fact, in the Bhagavatam, the discourse of Tattva Gyan, the discourse of Vishkara, or the discourse of Kapila, the discourse of Tattva Gyan, the biggest aim is this. The biggest aim in the Bhagavatam, which comes only once, that is, in the 11th Skanda, Bhagavan Krishna, in the Uddhava Gita, in the Bhagavatam, in the 11th Skanda, the 6th chapter is like this, the 30th chapter is like this, the 25th chapter is like this, the 10th chapter is like this, and the 3rd chapter is like this, the 11th chapter is like this. Sorry, the 8th chapter is like this, the 25th chapter is like this, the 31st chapter is like this, and the 32nd and 33rd chapters are like this.

Now, I will not go into the discourse, but I have come to the 33rd chapter. In the 33rd chapter, it is said that Kapila has completed his discourse, and then, for the first time, in the Bhagavatam, it is said that Jagruti prays to Bhagavan. When she prays first, she does not do the knowledge.

But here, she prays to Bhagavan in a more extensive way. And she says that you are sitting in front of me, you are like my son, you are like my mother, but in reality, you are also like Brahmaji. And Brahmaji, what is the relation between Brahmaji and Jagruti? He is the father of Jagruti.

What does it mean? Yes, father in law. You will understand. It means that he is Brahmaji, he is very respectable, but he is not like you.

So, it is surprising that you are sitting in front of me, and you are not like the great Brahmaji. And it is surprising to me that those who are called Brahmaji, they are not like my son. How is it possible? You are sitting in front of me, and you are like my son.

So, it is surprising to me that Bhagavan says that in this world, there is a small disciple. He is respected by all. He is not respected by his mother.

But he is respected by all. He says that he is like my son. So, he comes to me.

I tell him that you should sit in front of me. And then I show him the print and he plays with it. He plays with the print.

So, everyone comes from a small disciple. So, Bhagavan thinks that if I take the form of a disciple, then those people who are not like my ordinary form, my all-attractive Krishna form, then they will not be attracted to my disciple form. So, it is like this.

But the disciples here take the form of Bhagavan's disciples. So, what is the difference between loyalty and the ordinary disciples? They take the form of Bhagavan's disciples. So, when do those people take the form of Bhagavan's disciples? So, there is a disciple formation.

And all the people get destroyed. All the people get destroyed. This is told in the Mahabharata.

How? All the people get destroyed. All the people get destroyed. And in that small place, there is a letter of Bhagavad Gita.

And on that letter, there is a small verse. In that, if there is a big storm, then the people who are sleeping also wake up. But Bhagavan, there is such a big storm, there is such a big storm, that everything is destroyed.

So, in that, they are sleeping peacefully. And in reality, there is a small letter on that letter. He is saying that Adi is in the form of a small child.

And that person is Adi. And what does he do? He is a small child. But all the Aishwarya, all the powers, all the beauty, all the knowledge, he has taken it out.

And this child, who is this child? What does he do? He lifts his leg with his hand and says, Pararvinde Shri Mukha Pararvinde Shri Mukha Pararvinde Vinive Shri Antam Parasivasya Shri Vinishyantam Parampundam Manasa Swarami Parampundam Parampundam This child, he has taken it out. Manasa Swarami I will ask you. What is special about it? So, Bhagwan's beautiful form was taken from the waist.

So, the hands of Bhagwan, the feet of Bhagwan and the mouth of Bhagwan, both of these forms were taken straight from the waist. What is said from the hands? The feet were held. And the feet were held in the middle.

So, sometimes a small child, what does he do? He gets hungry. So, sometimes he drinks milk. He drinks milk from a bottle.

Now he gets used to tasting it. So, what happens? He holds his finger. And he keeps tasting it.

So, when they grow up, they get used to it. So, what Bhagwan is saying here, the child has to do this. He has to do more.

So, not the fingers of the hands, but the fingers of the feet. So, from the hands, the fingers of the hands, he has held the fingers of the feet. And he puts the fingers of the feet in his mouth.

And he lies down. And he sits down. And he sits down.

So, why is Bhagwan tasting the lotus of his feet? He is thinking, I have prayed to so many devotees, and they all say that the juice in the lotus of your feet is very pleasant. The one who tastes the juice of this lotus, he is very pleasant. This is what you have to learn.

So, Bhagwan Vishnu has a desire in his heart, that what is the juice in my feet? I want to taste it. So, Bhagwan thinks, if I sit here, and suddenly, I pick it up, then it will be unpleasant. So, what does Bhagwan do? He takes a different route for each lotus.

So, what does he do? He takes a different route. So, what does Bhagwan do? where is the juice of Lord Krishna? For each lotus, he has to come up with an appropriate plan. That is why, Yashodamayi of Vrindavan, she trains with Krishna.

She is a small child. But, Gopiya, Prajgopiya, trains with Krishna in his youthful form. So, what does Bhagwan do? With his yoga maya, whatever he does, while he is meditating, he takes that kind of a form.

It is told in that, that like Krishna has all the forms, similarly, Krishna's yoga form, which is Kaishor form, has all his forms. That is why, half of Bhagwan's form is Krishna, and Krishna's half form is Kaishor. So, in Kaishore form, if God is going to the forest and is playing with his cows, then what he is doing? He is showing the form of a Kuma.

See, the rest of the cows, like the Maitri Maitri cows, they are 5 to 10 years old. They are the oldest in the family, Maitri Maitri. And then, after 10, 11, 12, 13 years old, they start showing the form of a Kuma.

So, in the same way, the Maitri Maitri cows are 5 to 10 years old. And when they come home, when they go to the forest, they want their father to play with them. So, in front of them, the 5 year old cow is very naughty.

So, in this way, God is a masochist. In this way, God is a masochist. Now, I am telling you all this because, I have been thinking for 4 hours, that this person who has given me such a big inspiration, who has given me so much knowledge, this person is actually fighting with my conscience, fighting with my ego, and he is playing with my cows.

He is playing with my cows. It is such an amazing thing that, you have come to me in this way. And he says, it is my pleasure to meet you.

So, until I have told him the truth, so, until then, she knows that he is actually God. But still, she did not give him her son. But from now on, she understands, that after this life, she is actually God.

So, what is that? That, यश्रवनां यस्मरनां, that by remembering you, by remembering you, सवनाय कर्ण करते हैं, सवनाय कर्ण करते हैं, means that, if someone is a masochist, if someone has come from a very low caste, then he also has something to do. So, he deserves it. You, by remembering you, you have so much purity, you have so much power of remembrance.

So, if someone gets to see you, it is such a big thing. You have told me, that not everyone can see you, only your name can be heard. अहुद्धते शुरुचितों दुरियां, तेज्ञिवाग्रेवर्थते नामतोभ्यां, तेखुस्तपस्ते जोर्भुते सुन्दार्यां, प्रह्मान्चुर्णामग्रणन्तियेते, तो कहते हैं, कि इतने आश्चरी की बात है, कि अहुद्धते शुरुचितों दुरियां, तेज्ञिवाग्रेवर्थे नामतोभ्यां, तेखुस्तपस्ते जोर्भुते सुनदार्यां, तेखुस्तपस्ते जोर्भुते नामतोभ्यां, ये बहुत बख्यास लोग हैं, प्रावभाजी से पोस्ट कर देते हैं, तो बताते हैं, इस करने से, अगर ऐसा कोई लगती करता है, कोई बहुत मुच्ची कुरु जन्मन लिया हो, अगर वहाँ बगवान की पत्ति कर रहा है, वहाँ बगवान की नाम पत्ति कर रहा है, और पिर वहाँ किसी ब्राह्मान से पुछा है, एक उस तपत्ति जो उससे सुन्दा हो रहा है, मान चुर्णा मगर हम दियेते हैं, क्यों वह पुछा है, क्योंकि जो उसने पराप्त की हैं, बगवान का नाम पत्ति कर रहा है, पहले तपत्या करता है, जेव क्यात्रा करता है, जो लेंगे करता है, उससे भी उसको पन्द नहीं किलेता है, जाएं बाकि सब मुझें करम है, उससे हम थोड़ा थोड़ा अच्छा हैं प्राप्त करते हैं, मान लिए यह व्यक्ति 100 रुपे कमाता है, 1000 रुपे कमाता है, 500 रुपे कमाता है, तो दिन दिन धन्दराशियों प्राप्त कर, पर किसी व्यक्ति को, किसी कारण से एक तक एक क्रूर को लिए है, तो उसका मतलब क्या है, 100 रुपे, 500 रुपे, 1000 रुपे, तो अपने आप, उसको मिली गया है, किसी तरह से, जो धन्दराशियों का नाम है, अपने अपने अपने अपने का मौफ़ा मिल गया है, तो बाकी सब अपने आप भी मिल गया है, तो प्रापाजी करते है, कि पास्चात बेशनी लोगो भक्ति के लिए लगते हैं, तो फिर एक, कोई भारत वर्षियों के लिए, कर्मकार्ण के ब्राह्मण के रूप में कार्य कर रहा है, उससे भी ये, तो प्रापाजी करते हैं, से भक्ति करते हैं, तो प्रापाजी जब, अपनी शिष्वों को लेके, भारत में आये थे, अदि क्या होता था, वो रख्टामार का शिष्वों को लेके आये, और रख्टामार के लोग एक प्रसंद को करते हैं, कि अभी, हम जो भक्ति कर रहे हैं, सारे विश्व भर्ग लोग भक्ति कर रहे हैं, तो हम यह से करते हैं, वो सब कर रहे हैं, और प्रावपाजी ने इन लोगों को ऐसे करवा है, इसलिए प्रावपाजी के संभान रहे हैं, और यह पास्चल देशन भक्ति को लेके हैं, तो यह भक्ति कर रहे हैं, यह भक्ति कर रहे हैं, खंगी जीलाई अलगर पुराम में बहुत माँफ़ी हैं, बंगा की खोंज, अच्छा कि महाभरत में रहा है, तो बहुत देर की खोंज माँफ़ी है, संग्षित के लिए पुराम में, तो बंगा को, जो बंगा नदी है, वह बगवान के चेल का बंगा जो है, वह आध्याभी चेल के माँफ़ी है, उनका करण साभर है, उसका चेल है, तो बामर देख जो उनका अंश्रिक सारे किया, तो उनने ब्रह्मान के जुपर का भाथ का, उसको उनका पहल का नक्षुन है, तो बगवान के पहल का नक्षुन पिशानी है, उसके सपरिश से ब्रह्मान के बहाँ जुपर आवरण है, तो ता क्या है, कि ये धावतर पराम्भुत नहीं है, और पराम्भुत नहीं है, तो ब्रह्मान के बहाँ आवरण है, बहाँ नहीं देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी देवी आप हमारी खारणाव के साथ काने करते हैं और उससे हम कुछ काभिनाश कर सकते हैं, उससे काभिनाश कर सकते हैं तो एक जो कबिल्दे के लिए आपने का खुल जाते हैं तो कबिल्दे अपने आँखे कोलते हैं जब जब आँखे कोलते हैं, तो आँखे कोलते हैं ऐसे है जिसे आँखे कोलते देखते हैं और उससे वो चाहर यो राजपुआरे जिनकर आपने देखते हैं अपने आँखे के बाद में हम के लिए संपान होते हैं, हम शुमन होते हैं अगर आँखे तो क्या कहते हैं, कि तो कन्यार करने के लिए जो उससे जोड़िश प्राम्भन के आक्रम करने के पाध से उठी शुक हो रहे हैं तो उठी शुक्ति धर्म करने के लिए गंगाचेत जो हैं बहुत स्वर्वेसे प्रपस्या करते हैं चिलाच बहुत से राजाओं का उसने बढ़न हैं एसे प्रताओं के प्राम्भन के लिए वो ना बात क्या है, कि जो कबिल्दे ग्रोल थोगे उठी प्राम्भन से है अगर आसतों में जाना कबिल्दे ग्रोल थोगे से आँखे खोड़ भी हो रहे हैं और भी सब चल गये ऐसे बात नहीं हूँ, अचार प्राम्भन के लिए एसे भी कबिल्दे ग्रोल थोगे मुझे भी आँखे खोड़ भी जला गया वास्तों में अपने प्रुराज कुमारों ने कबिल्दे जीसे महान विशीव के किसी अपराज किया तो उस अपराज की कारण ही कुमी की शरीर, शरीर था, हमारे शरीर के लिए अगरी होती है, जट्रारां के लिए होती है क्योंकि हमारे, हम जो अन्ना खाते हैं थोगे सुप्चंग्राव तो तकाते हैं पिश्टु साइसर नामें की साप्ता अगरी, साप्ता अगरी नामें तो जो शरीर आगरी होती है, वह अगरी पिचान चोड़ती है और वह अगरी जरुम दुलार की कारण है, वह जराज कुमारों के लिए शरीर है तो तपिंदे उक्रवर्ज में ही वह जरुम दुलार की अपराद किया, यह सभी उस अपराद की शकार नहीं थे और इस कारण करना चुड़ती है तो तपिंदे उक्रवर्ज में है, तपिंदे में इस तरह से जो अगरी चोड़ता था वे आफतार के साह सभी चित को नच्छाएँ होये, अल कै पौर पर कोई सांवाल कोना कुना पढ़ांनगता होगा.