koi vyakti yah kahe ki mujhe kam prem hai, ya jyada prem hai, to shayad us admi ko prem ka pata hi nahin hai. prem ke tukre nahin hote. islie ham sochte hain ki prem viksit ho raha hai, pasand aur prem men bahut antar hai. pasand kam ho sakti hai, jyada ho sakti hai, lekin prem n kam, n jyada hota hai. jivan ke jo gahre anubhav hote hain ve hote hain, ya nahin hote. mahavir ji ko jo jivan ki ekta ka anubhav hua vahi jisas ko ho sakta hai, buddh ko ho sakta hai. hoga to hoga, nahin hoga to nahin hoga. duniya men kuch chijen hain, antrik jo kabhi viksit nahin hotin.
jab ve upalabdh hoti hain, ya nahin upalabdh hoti hain. jaise-bhanp banne ki sthiti ane tak pani ki digri ho sakti hai. agyan ki digriyan hoti hain, gyan ki koi digri nahin hoti. halanki ham sab gyan ki digriyan dete hain, ek admi kam agyani, ek admi jyada agyani, yah sarthak hai. lekin ek admi kam gyani, ek admi jyada gyani, yah bilkul asangt-nirarthak bat hai. kam-jyada gyan hota hi nahin. han agyan kam jyada ho sakta hai. do agyaniyon men bhi gyan ka fark nahin hota hai. ek ke pas suchnaon ka dher hai, ek ke pas suchnaon ka dher nahin hai.
ek jyada agyani hai, yah kam agyani hai yah bhi taul sahi nahin hai. gyan ata hai to bas ata hai. jaise ankh khul jaye aur prakash dikh jaye, jaise diya jal jaye aur prakash mit jaye. gyani kabhi chote-bare nahin hote. koi kahta kabir bara ki nanak, mahavir bare ki buddh, ram bare ki krishn, krishn bare ki muhammad. is tarah bare-chote ka hisab lagate hain, apne dimag se vastav men jahan se aye hain, ya jayenge-vahan koi bara ya chota nahin hota hai. bhagvan ke niyamon men shaitan ferabadal ya garabar karta hai. bara ya chota patthar girate hain, jamin par kashish ke karan. mulya hai kashish ka jo bhagvan ne sabke lie barabar nirdharit kiya hai.
jis din vyakti vichar se nirvichar men kud jata hai, uske bad fir koi chota bara nahin rahta hai. koi kamjor nahin hai, koi takatavar nahin hai. ek bar nirvichar men ane par fir jo jivan ki, astitva ki paramashakti khinch leti hai, ek sath. jab tak ham nahin kude hain, tab tak ke hamare matbhed hain. jis din ham kud gaye us din koi bhed bhav nahin hai. mahavir ji ne jo chalang lagai hai, vahi krishn ki hai, vahi kraist ki hai. usmen koi antar nahin hai.n islie koi vikas ahinsa men kabhi nahin hoga. mahavir ne koi vikas kiya hai, us bhul men bhi nahin parna chahie. vah anubhav nahin hai magar us anubhav ki abhivyakti men bhed hai.
mahavir ke pahle bhi logon ne ankhen kholin aur prakash dekha. aur main bhi ankh kholunga to prakash dekhunga. ankh khulti hai to prakash dikhta hai. koi vikas nahin hua hai. koi vikas ho hi nahin sakta. kuch chijen hain jinmen vikas hota hai. parivartanashil jagat men vikas hota hai. shashvat, sanatan, antratma ke jagat men koi vikas nahin hota. vahan jo jata hai, param antim men pahunch jata hai. vahan koi vikas nahin, koi age nahin, koi piche nahin. vahan sab purnata ke nikat hone se, purn men hone se koi vikas nahin hota. parmatma se matalab samagra jivan ke astitva ka hai. vahan vikas ka koi arth nahin.
kabir ne ek pankti se samjhaya hai ki, chalti hui chakki ko dekhakar kabir rone lage. aur unhonne lautakar apne mitron se kaha ki mujhe bara dukh hua. do paton ke bich men jo par jata hai vah chur-chur ho jata hai. udahrntya ek kil bhi hai, jo chakon ke bich men aur jo uska sahara le leta hai vah kabhi chur-chur nahin hota. us pure astitva ke vikas chakra ke bich men bailgari ki ek kil ki tarah hai. us kil ko koi parmatma kahe, dharm kahe, atma kahe isse koi antar nahin parta. jo us kil ke nikat pahunch jata hai vah utna hi chakon se bahar ho jata hai. bailgari ke kil ke tal par koi gati nahin hai.
sab gati usi par thahri hui hai. mahavir jaise vyakti us kil ke nikat pahunch gaye hain- jahan koi lahar bhi nahin uthti, jahan kabhi vikas nahin hota. jahan gati nahin, vahan koi vikas nahin. mahavir ke antrang men sambhav evan apratikriya yog ! ham sabke man men yah prashn uth sakta hai ki bhinna-bhinn anukul ya pratikul paristhitiyon men mahavir jaise vyakti ki chitt dasha kya hogi? uska koi ullekh to nahin hai parantu bahut gahra aur buniyadi karan hai. mahavir jaisi chetna ki abhivyakti men paristhitiyon se koi bhed nahin parta islie vibhinn paristhitiyan kahne ka koi arth nahin hai.
pratikul-anukul men unka chitt saman hai parantu pratyek sthiti-paristhiti men ham sabhi ka chitt rupantarit hota hai. jaisi sthiti hoti hai vaisa chitt ho jata hai. sthiti dukh ki hoti hai to unhen dukhi hona parta hai sukh ki hoti hai to sukhi hona parta hai. sirf bahar ki sthiti jo mauka de deti hai chitt vaisa ho jata hai. mahavir ke antrik chitt (man) men kya ho raha hoga? jab kisi din bahut shishya ikatthe honge. kisi din koi nahin aya hoga, akele honge to mahavir ka man kaisa hua hoga.
kisi din samrat aye honge sunne aur charnon men lakhon rupye rakhe honge aur kisi din koi bhikhari aya hoga aur usne kuch nahin rakha hoga to mahavir ka man kaisa hoga? kisi ganv men svagat samaroh hue honge, ful malayen charhi hongi aur kisi ganv mane patthar fenke gae honge, aur ganv ke bahar khader diya gaya hoga, to mahavir ka man kaisa hua hoga? yani in sthitiyon men mahavir ke bhitar kya hota hai? asal men mahavir hone ka matalab hi yah hai ki bhitar ab kuch bhi nahin hota hai. jo hota hai vah sab bahar hota hai. yahi mahavir hone ka arth hai, kraist hone ka arth hai, yahi buddh hone ka arth hai, yahi krishn hone ka arth hai ki bhitar ab kuch bhi nahin hota.
bhitar bilkul achuta chut jata hai. jaise ek darpan hai aur uske samne se koi niklta hai. jaisa vyakti hai- sundar ya kurup - vaisi tasvir ban jati hai. vyakti nikal gaya, tasvir mit gai, darpan rah jata hai. ismen koi fark nahin parta ki darpan sundar vyakti ko kuch jyada ras men jhalkaye, kurup ko kam ras men jhalkaye. sundar hai ki kurup hai, kaun gujrta hai samne se, darpan ka kam hai jhalka dena. arthat darpan ki ghatnaen sab bahar hi ghatti hain, bhitar nahin ghattin. jaise foto plet men bhitar ghatna ghat jati hai.