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10-28-2008, 11:36 PM
BIMARI ZAHMAT YA RAHMAT?
Allah Karim nay tamam ashya ko oon kay hawalah say khoob paida kiya aur oon main oon ki takhleeq kay hawah say johar aur kamal rakh diay ta’kah wo apni alag say ehmiat pehchan aur shanakht barqarar rakh sakhain. Sab say alag baat yah kah oon tamam main insan kay liay koe na’koe faeda zaroor rakh diya. Goya tamam ashya insan ki khidmat kay liay mamoor kar deen. Yah eak dusri baat hai kah insan oon say faeda hasal na kar sakay ya samjh na sakay ya samjhnay ki koshesh hi na karay.
Hamaray haan ka omomi rovaj hai kah hum sab kuch Allah Sahib par choor daitay hain aur khud say kuch karnay ki zahmat gowara nahain kartay, yah koe sehat’mand baat/rovaeya nahain. Bila’shuba Allah Sahid Qadir-e-Motliq hain. Saray ekhtiyaraat ossi kay hath main hain likin os nay koshesh, aur koshesh kay liay to kaha hi hai. Jab insan jid-o-johad karta hai tab hi os ki madad barkat aur mehabani nazal hoti hai.
Os ki ataoon ko bana sanwarna hifazat na’ay estamalaat daryaft kana waghera to insan ki zima’dari hai. Gandam os nay khoob di os main barkat bhi rakhi ab ossay saaf karma aata pisana aatay ko ghondna phir aag waghera jala kar rotiaan banana to insan ki zima’dari. Hum chahtay hain kah Wo nichay otar kar hamaray yah kaam bhi kar ja’ay. Kya yah sehat’mand andaz-e-hayat hai, yaqenan nahain.
Insan tamam makhloqaat say afzal tareen makhlooq hai. Essay aqal aur Danish ki nimat say nawaza giya hai. Yah sochta hai samjhta hai. Naein tarhain nikalta hai. Barikioon ko jannay ki sae bhi karta hai es cheez nay insan ko dusroon par afzaliat baklhshi hai. Kalam main bar bar yah sawaliya milta hai,
Aur tum ghoor kayoon nahain kartay.
Asal moamla yah hai jab insan lalach havas aur jama karnay main lag jata hai to aaghi kay darwazay os par wa nahain hotay. Aaghi aur mada ki jor jama ka lalach eak sath nahain chal saktay ya ilm es liay hasal kiya ja’ay ta’kah bohat sari dolat ekhtiyaraat hath lag jaein. Yah ho hi nahain sakta kah en donoon ka kisi bhi moqam par milan ho sakay. Ilm es liay hasal kiya jata hai kah aaghi kay darwazay khol jaein aur insan bohat kuch jan kar khushi farhat aur aasodgi hasal kar sakay.
Allah Sahib Alim hain woh chahtay hain insan bhi, jo os ki sab say khoob tareen makhlooq hai, bhi alim ho. Allah Sahib ilm kay hawala say insan ki zafar’mandi ko pasand farmatay hain. Insan ki aaghi Allah Sahib ko kuch aati hai. Yah ftri asool hai kah baap chahta hai kah os ki olad taraqi karay. Ustad shagird ki taraqi say kush hota hai aur os par fakhar karta hai. Insan Allah Sahib ki afzal tareen makhlooq hai jab insan taraqi karta hai to woh bhi kush hota hai. Baap aur Ustad, Allah Sahib kay moqabla main rae kay darja par nahain aatay. jab yah jo os kay moqabla main mamoli bhi nahain hain, kush hotay hain to wo jo Malik aur takhl’kar hai kayoon kush nahain ho ga?!
Agar insan ba’izzat aur dusroon say bhar’kar jina chahta hai to ossay ilm, aaghi kay liay hasal karna ho ga. Ilm aur dolat ko doo alag khanoon main rakhna ho ga. Ilm dolat hasal karnay ka zariya nahain. Aisa ilm naqas rehta hai aur insan kay liay sood’mand sabat nahain hota balkah zahmat ka sabab banta hai. Apni baat ko sankroon zinda misaloon say wazay karnay ki position main hoon yahaan seraf eak missal par ektafa karkay asal modday ki taraf aa jaoon ga.
Yahaan eak khatoon lamba chora altrasound karnay ka tajarba rehti hain. Pehlay pehal oon kay nataej achay hotay thay likin ab jab’kah khasa tajarba rehti hain oon kay nataej qabal-e-etmad nahain rahay,, kayoon?!
1- oon kay pas rozana 150/200 log aatay hain jihain oonhoon nay ¾ ghentoon main niptana hota hai es liay tovajo main kami aa gae hai
2- mutkabar ho gae hain. Koe bhi mutkabar zaat/khaal main nahain rehta. Es liay os ka kaha sona qabal-e-etmad nahain rehta
3- dolat kay lalach nay onhain research/honar say door kar diya hai aur woh lagi bandhi tarkiboon ko estamal main lati hain
4- zarori aur gher zarori say doori ekhtayar kar gae hain
5- motalaq aur gher’motalaq ka emtiyaz oon say chen gya hai
Mein nay emergency kay hawala say baat ki to mairay eak dost nay jawaban kaha shah ji yah shosha na chorna. Ghariboon ki jaieb par aur bojh ban ja’ay ga jab’kah moamla wahein wahein rahay ga.
Eak hi darakht ka pahal size aur zaeqa main mukhtalif hota hai kayoon? Yah sawal bara ahum hai es par ghoor karnay ki zarorat hai. Aakhar
Eak mitha
Eak phika
Eak Bai’zaeqa
Eak karwa
Eak baad’zaeqa
Eak khat mitha
Eak kharab
Kayoon hota hai. Aakhar kis cheez nay yah moamla paida kiya hai. Entahae ghoor talab baat hai.
Insani aza Cells say tarkeeb-o-tashkeel patay hain aur yah cells bahar say milnay walay ghazae aur dusray anasar say bantay hain. Sab cells eak se haiat-e-tarkibi kay malik nahain hotay. En main faraq hota hai. Yahhi karwa mitha bai’zaeqa waghera ka sabab bantay hain. Jab tak cells kay codes aur haiat-e-tarkibi tak rase ki sae nahain ki ja’ay gi, masla hal nahain ho sakay ga. Yah sab gher’ mutwazan surat-e-hal ka natija hota hai. Tasalsal aur tawatar bhi vaja-e-kharabi ho sakta hai.
Sabzioon aur phaloon main kiray par jatay hain. Kiray kayoon partay hain?
Kisi cell main kharabi ya ajza-ay-tarkibi kay adam’twazan kay natija main kiray partay hain.
Kya yah kiray cell kay tamam ajza ko luqma banatay hain?
Nahain,
koe muhsus juz hi oon ki khorak hoti hai. Haan os juz kay khorak bannay say digar ajza bhi kharabi ka nishana bantay hain.
Kya yah kiray makhlooq hain ya en ka paida karnay wala koe nahain?
Yah mukhlooq hain aur yah bhi Allah Sahib ki makhlooq hai. Es hawala say yah bai’maeni nahain ho saktay:
En ki mojodgi kisi na’kisi faeday ka sabab zaroor hai.
Yah bhi kah yah zahmat nahain rahmat hain.
En ki padaesh main koe na’koe Allah Sahib ki hikmat zaroor mojood hai aur kisi na’kisi,
Khud os cheez kay liay
Aur
Insan kay liay es main faeda zaroor mojood hai.
Allah Sahib nay koe cheez bai’kar say paida nahain farmae. Dikhnay wali zahmat kay sath rahmat ka mojood na hona mumkin hi nahain. Yah qanoon-e-qudrat kay khalaf baat hai.
Insane kay liay en kiroon kay hawala say faeda mood hai. Yah bimarioon ki shifa kay liay faeda’mand hain.
Insani jisam kay kisi cell main kharabi honay kay sabab os main kiray )jaraseem/jarsumay) par jatay hain. Wo kiray cell kay tamam ajza ko khorak nahain banatay koe mukhsus juz on ki khorak banta hai. Haan es say dusray ajza bhi motasar hotay hain.
Bimari mukhlooq hai. Essi tara bimari kay kiray bhi apni manviat rakhtay hain. Yah kiray kisi na’kisi sata par, kisi na’kisi hawala say apni afadiat rakhtay hain. Es amar ka khoj lagana abhi baqi hai.
Her bimari, mukhlooq honay kay hawala say apni afadiat rakhti hai. Shakhas es say ghabrata hai. Yah aza kay kisi cell kay ajza main baroni adam’tawazan ki taraf eshara hota hai ta’kah insan apnay baroni adam’tawazan ko mutwazan kary. Maslan
Sadma lo gay to cells damage hoon gay
Fakar’mand hoon gay to sar’dard ka shaker ho jao gay jo aagay ja kar entashar-o-fashar ka mojab banay ga jo brain heomriage ka mojab ban sakta hai.
Basi ghaza khao gay to hazma kharab ho ga. Hazmay ki kharabi kuch bhi kar sakti hai.
Kisi zakham par khoon roknay ki gharaz say ganda kapra bandho gay to yah mazeed kharabioon ka sabab banay ga
Cheink roko gay to bhi kharabi ki surat niklay gi
Kanta, paper pin say nikalo gay to kharabi ki surat niklay gi
Gher fitri ajza ka pakwan kharabi paida karay ga
Bhook say ziyada khao gay to bimar paro gay
Gharz un’gint es hawala say misalain fatrahum ki ja sakti hai. Es zaviya-e-nazar say ghoor karain gay to bimari kay kiray zahmat kay sath sath rahmat ka sabab bhi nazar aaein gay. Goya bimari zahmat nahain rahmat hai aur yah, “take care” kay mafaheem ko kholti hai. Shakar honay ki surat main baroni tabdili ka taqaza karti hai. Yah aae tabdili ko nazr main karnay ki khuli dawat daiti hai.
Baroni mosam halaat zaroratain batan par asar andaz hoti hain. Moods en par sonay par sohagay ka kaam karta hai. Goya badaltay moods jo halaat ka natija hotay hain, karway mithay phikay waghera ka sabab bantay hain. Tabdiliaan oon par asar andaz hoti hain. Cells kay codes ko daryaft karnay say aakhri sans tak ka andaza karma mumkin hai.
Khud shakas en baroni tabdilioon par ghoor kar sakta hai. Konsi tease karti hain aur konsi farhat daiti hain, kisi aur say pochnay ki hergiz zarorat nahain hoti.
Shakas farhat bakhsh tabdiliaan la kar apni bimari ka khaud hi alaj kar sakta hai. Warna aaj kay bashtar Daktar Hazrat baray hazrat hain. Mamoli baat ko testoon kay chakar main dal kar kamae to kar laitay hain likin admi ko kisi mohlak maraz ka mareez zaroor bana daitay hain. Cells ki tarkeeb-o-tashkeel badaltay halaat kay tehhat rehni chahiay. Organs ko cells ki nae varity ka mayasar aana entahae zarori hai.
Sawal yah hai kah phal kay zaeqay ka to andaza hota rehta hai likin insani organs ka cells kay karway mithay ka kayon’kar andaza ho sakta hai. Ba’zahar es ka andaza chilinical laborty main hi mumkin hai. Mein kehta hoon, tovajo ghoor soach aur fikar say bhar’kar koe chilinical laborty nahain. Woh khud apnay andar aanay wali tabdilioon ka ba’khobi andaza kar sakta hai aur badlao ki suratain paida kar sakta hai.
Insan ko pata hota hai kah dard kayooon ho raha hai, kayonkah:
Woh janta hai os nay kya khaya piya
Kahan say aa kar dard shoro howa
Kis fikar nay ossay dard diya
Ossay yah bhi maloom par jata hai kah konsi cheez/halat ossay raleif faram karti hai aur koonsay takleef’deh sabat hotay hain.
Konsi tabdili os kay liay sood’mand rehti hai.
Kya karay aur kya na’kary, jis say ossay faeda mil sakta hai, yah sab shakhas yaqenan khud say maloom kar sakta hai.
Angraizi ka eak mukhtasar magar mukhsus jamay aur maroof jumla hai:
Take care
Urdu main
Apna khayaal rakheay
Yah jumla kisi pas’manzar kay bagher hi tarkeeb pa gya aur yah baimaeni aur la’yaeni hai?
Yaqenan aisi baat nahain. Es ka pas’manzar mojood hai aur yah apnay maeni rakhta hai.
Apnay bahar kay mahool ko mutwazan raheay ta’kah aap ka andar/batan ka nazam muztwazan reh sakay aur aap bimar na parein. Towazan ki kharabi bimari ka sabab banti hai. Jism jis baat ka taqaza karta hai os ki farahmi bahar’surat zarori hai. Jis say mana karta hai os say manay aana her’chand zarori hai.
Allah Karim nay tamam ashya ko oon kay hawalah say khoob paida kiya aur oon main oon ki takhleeq kay hawah say johar aur kamal rakh diay ta’kah wo apni alag say ehmiat pehchan aur shanakht barqarar rakh sakhain. Sab say alag baat yah kah oon tamam main insan kay liay koe na’koe faeda zaroor rakh diya. Goya tamam ashya insan ki khidmat kay liay mamoor kar deen. Yah eak dusri baat hai kah insan oon say faeda hasal na kar sakay ya samjh na sakay ya samjhnay ki koshesh hi na karay.
Hamaray haan ka omomi rovaj hai kah hum sab kuch Allah Sahib par choor daitay hain aur khud say kuch karnay ki zahmat gowara nahain kartay, yah koe sehat’mand baat/rovaeya nahain. Bila’shuba Allah Sahid Qadir-e-Motliq hain. Saray ekhtiyaraat ossi kay hath main hain likin os nay koshesh, aur koshesh kay liay to kaha hi hai. Jab insan jid-o-johad karta hai tab hi os ki madad barkat aur mehabani nazal hoti hai.
Os ki ataoon ko bana sanwarna hifazat na’ay estamalaat daryaft kana waghera to insan ki zima’dari hai. Gandam os nay khoob di os main barkat bhi rakhi ab ossay saaf karma aata pisana aatay ko ghondna phir aag waghera jala kar rotiaan banana to insan ki zima’dari. Hum chahtay hain kah Wo nichay otar kar hamaray yah kaam bhi kar ja’ay. Kya yah sehat’mand andaz-e-hayat hai, yaqenan nahain.
Insan tamam makhloqaat say afzal tareen makhlooq hai. Essay aqal aur Danish ki nimat say nawaza giya hai. Yah sochta hai samjhta hai. Naein tarhain nikalta hai. Barikioon ko jannay ki sae bhi karta hai es cheez nay insan ko dusroon par afzaliat baklhshi hai. Kalam main bar bar yah sawaliya milta hai,
Aur tum ghoor kayoon nahain kartay.
Asal moamla yah hai jab insan lalach havas aur jama karnay main lag jata hai to aaghi kay darwazay os par wa nahain hotay. Aaghi aur mada ki jor jama ka lalach eak sath nahain chal saktay ya ilm es liay hasal kiya ja’ay ta’kah bohat sari dolat ekhtiyaraat hath lag jaein. Yah ho hi nahain sakta kah en donoon ka kisi bhi moqam par milan ho sakay. Ilm es liay hasal kiya jata hai kah aaghi kay darwazay khol jaein aur insan bohat kuch jan kar khushi farhat aur aasodgi hasal kar sakay.
Allah Sahib Alim hain woh chahtay hain insan bhi, jo os ki sab say khoob tareen makhlooq hai, bhi alim ho. Allah Sahib ilm kay hawala say insan ki zafar’mandi ko pasand farmatay hain. Insan ki aaghi Allah Sahib ko kuch aati hai. Yah ftri asool hai kah baap chahta hai kah os ki olad taraqi karay. Ustad shagird ki taraqi say kush hota hai aur os par fakhar karta hai. Insan Allah Sahib ki afzal tareen makhlooq hai jab insan taraqi karta hai to woh bhi kush hota hai. Baap aur Ustad, Allah Sahib kay moqabla main rae kay darja par nahain aatay. jab yah jo os kay moqabla main mamoli bhi nahain hain, kush hotay hain to wo jo Malik aur takhl’kar hai kayoon kush nahain ho ga?!
Agar insan ba’izzat aur dusroon say bhar’kar jina chahta hai to ossay ilm, aaghi kay liay hasal karna ho ga. Ilm aur dolat ko doo alag khanoon main rakhna ho ga. Ilm dolat hasal karnay ka zariya nahain. Aisa ilm naqas rehta hai aur insan kay liay sood’mand sabat nahain hota balkah zahmat ka sabab banta hai. Apni baat ko sankroon zinda misaloon say wazay karnay ki position main hoon yahaan seraf eak missal par ektafa karkay asal modday ki taraf aa jaoon ga.
Yahaan eak khatoon lamba chora altrasound karnay ka tajarba rehti hain. Pehlay pehal oon kay nataej achay hotay thay likin ab jab’kah khasa tajarba rehti hain oon kay nataej qabal-e-etmad nahain rahay,, kayoon?!
1- oon kay pas rozana 150/200 log aatay hain jihain oonhoon nay ¾ ghentoon main niptana hota hai es liay tovajo main kami aa gae hai
2- mutkabar ho gae hain. Koe bhi mutkabar zaat/khaal main nahain rehta. Es liay os ka kaha sona qabal-e-etmad nahain rehta
3- dolat kay lalach nay onhain research/honar say door kar diya hai aur woh lagi bandhi tarkiboon ko estamal main lati hain
4- zarori aur gher zarori say doori ekhtayar kar gae hain
5- motalaq aur gher’motalaq ka emtiyaz oon say chen gya hai
Mein nay emergency kay hawala say baat ki to mairay eak dost nay jawaban kaha shah ji yah shosha na chorna. Ghariboon ki jaieb par aur bojh ban ja’ay ga jab’kah moamla wahein wahein rahay ga.
Eak hi darakht ka pahal size aur zaeqa main mukhtalif hota hai kayoon? Yah sawal bara ahum hai es par ghoor karnay ki zarorat hai. Aakhar
Eak mitha
Eak phika
Eak Bai’zaeqa
Eak karwa
Eak baad’zaeqa
Eak khat mitha
Eak kharab
Kayoon hota hai. Aakhar kis cheez nay yah moamla paida kiya hai. Entahae ghoor talab baat hai.
Insani aza Cells say tarkeeb-o-tashkeel patay hain aur yah cells bahar say milnay walay ghazae aur dusray anasar say bantay hain. Sab cells eak se haiat-e-tarkibi kay malik nahain hotay. En main faraq hota hai. Yahhi karwa mitha bai’zaeqa waghera ka sabab bantay hain. Jab tak cells kay codes aur haiat-e-tarkibi tak rase ki sae nahain ki ja’ay gi, masla hal nahain ho sakay ga. Yah sab gher’ mutwazan surat-e-hal ka natija hota hai. Tasalsal aur tawatar bhi vaja-e-kharabi ho sakta hai.
Sabzioon aur phaloon main kiray par jatay hain. Kiray kayoon partay hain?
Kisi cell main kharabi ya ajza-ay-tarkibi kay adam’twazan kay natija main kiray partay hain.
Kya yah kiray cell kay tamam ajza ko luqma banatay hain?
Nahain,
koe muhsus juz hi oon ki khorak hoti hai. Haan os juz kay khorak bannay say digar ajza bhi kharabi ka nishana bantay hain.
Kya yah kiray makhlooq hain ya en ka paida karnay wala koe nahain?
Yah mukhlooq hain aur yah bhi Allah Sahib ki makhlooq hai. Es hawala say yah bai’maeni nahain ho saktay:
En ki mojodgi kisi na’kisi faeday ka sabab zaroor hai.
Yah bhi kah yah zahmat nahain rahmat hain.
En ki padaesh main koe na’koe Allah Sahib ki hikmat zaroor mojood hai aur kisi na’kisi,
Khud os cheez kay liay
Aur
Insan kay liay es main faeda zaroor mojood hai.
Allah Sahib nay koe cheez bai’kar say paida nahain farmae. Dikhnay wali zahmat kay sath rahmat ka mojood na hona mumkin hi nahain. Yah qanoon-e-qudrat kay khalaf baat hai.
Insane kay liay en kiroon kay hawala say faeda mood hai. Yah bimarioon ki shifa kay liay faeda’mand hain.
Insani jisam kay kisi cell main kharabi honay kay sabab os main kiray )jaraseem/jarsumay) par jatay hain. Wo kiray cell kay tamam ajza ko khorak nahain banatay koe mukhsus juz on ki khorak banta hai. Haan es say dusray ajza bhi motasar hotay hain.
Bimari mukhlooq hai. Essi tara bimari kay kiray bhi apni manviat rakhtay hain. Yah kiray kisi na’kisi sata par, kisi na’kisi hawala say apni afadiat rakhtay hain. Es amar ka khoj lagana abhi baqi hai.
Her bimari, mukhlooq honay kay hawala say apni afadiat rakhti hai. Shakhas es say ghabrata hai. Yah aza kay kisi cell kay ajza main baroni adam’tawazan ki taraf eshara hota hai ta’kah insan apnay baroni adam’tawazan ko mutwazan kary. Maslan
Sadma lo gay to cells damage hoon gay
Fakar’mand hoon gay to sar’dard ka shaker ho jao gay jo aagay ja kar entashar-o-fashar ka mojab banay ga jo brain heomriage ka mojab ban sakta hai.
Basi ghaza khao gay to hazma kharab ho ga. Hazmay ki kharabi kuch bhi kar sakti hai.
Kisi zakham par khoon roknay ki gharaz say ganda kapra bandho gay to yah mazeed kharabioon ka sabab banay ga
Cheink roko gay to bhi kharabi ki surat niklay gi
Kanta, paper pin say nikalo gay to kharabi ki surat niklay gi
Gher fitri ajza ka pakwan kharabi paida karay ga
Bhook say ziyada khao gay to bimar paro gay
Gharz un’gint es hawala say misalain fatrahum ki ja sakti hai. Es zaviya-e-nazar say ghoor karain gay to bimari kay kiray zahmat kay sath sath rahmat ka sabab bhi nazar aaein gay. Goya bimari zahmat nahain rahmat hai aur yah, “take care” kay mafaheem ko kholti hai. Shakar honay ki surat main baroni tabdili ka taqaza karti hai. Yah aae tabdili ko nazr main karnay ki khuli dawat daiti hai.
Baroni mosam halaat zaroratain batan par asar andaz hoti hain. Moods en par sonay par sohagay ka kaam karta hai. Goya badaltay moods jo halaat ka natija hotay hain, karway mithay phikay waghera ka sabab bantay hain. Tabdiliaan oon par asar andaz hoti hain. Cells kay codes ko daryaft karnay say aakhri sans tak ka andaza karma mumkin hai.
Khud shakas en baroni tabdilioon par ghoor kar sakta hai. Konsi tease karti hain aur konsi farhat daiti hain, kisi aur say pochnay ki hergiz zarorat nahain hoti.
Shakas farhat bakhsh tabdiliaan la kar apni bimari ka khaud hi alaj kar sakta hai. Warna aaj kay bashtar Daktar Hazrat baray hazrat hain. Mamoli baat ko testoon kay chakar main dal kar kamae to kar laitay hain likin admi ko kisi mohlak maraz ka mareez zaroor bana daitay hain. Cells ki tarkeeb-o-tashkeel badaltay halaat kay tehhat rehni chahiay. Organs ko cells ki nae varity ka mayasar aana entahae zarori hai.
Sawal yah hai kah phal kay zaeqay ka to andaza hota rehta hai likin insani organs ka cells kay karway mithay ka kayon’kar andaza ho sakta hai. Ba’zahar es ka andaza chilinical laborty main hi mumkin hai. Mein kehta hoon, tovajo ghoor soach aur fikar say bhar’kar koe chilinical laborty nahain. Woh khud apnay andar aanay wali tabdilioon ka ba’khobi andaza kar sakta hai aur badlao ki suratain paida kar sakta hai.
Insan ko pata hota hai kah dard kayooon ho raha hai, kayonkah:
Woh janta hai os nay kya khaya piya
Kahan say aa kar dard shoro howa
Kis fikar nay ossay dard diya
Ossay yah bhi maloom par jata hai kah konsi cheez/halat ossay raleif faram karti hai aur koonsay takleef’deh sabat hotay hain.
Konsi tabdili os kay liay sood’mand rehti hai.
Kya karay aur kya na’kary, jis say ossay faeda mil sakta hai, yah sab shakhas yaqenan khud say maloom kar sakta hai.
Angraizi ka eak mukhtasar magar mukhsus jamay aur maroof jumla hai:
Take care
Urdu main
Apna khayaal rakheay
Yah jumla kisi pas’manzar kay bagher hi tarkeeb pa gya aur yah baimaeni aur la’yaeni hai?
Yaqenan aisi baat nahain. Es ka pas’manzar mojood hai aur yah apnay maeni rakhta hai.
Apnay bahar kay mahool ko mutwazan raheay ta’kah aap ka andar/batan ka nazam muztwazan reh sakay aur aap bimar na parein. Towazan ki kharabi bimari ka sabab banti hai. Jism jis baat ka taqaza karta hai os ki farahmi bahar’surat zarori hai. Jis say mana karta hai os say manay aana her’chand zarori hai.