vastav mein sankat is tathya mein hai ki purana nishpran ho raha hai aur naya janm nahin le sakta.
vastav mein sankat is tathya mein hai ki purana nishpran ho raha hai aur naya janm nahin le sakta.
kinvdanti ke anusar jab iisa paida hue to akash mein surya naach utha. purane jhaaD jhankhaD sidhe ho ge aur unmen koplen nikal ain. ve ek baar phir phulon se lad ge aur unse nikalne vali sugandh charon or phail gai. prati ne varsh mein jab hamare antar mein shishu iisa janm leta hai, us samay hamare bhitar hone vale parivartnon ke ye pratik hain. baDe dinon ki dhoop se abhisikt hamare svbhaav, jo kadachit bahut dinon se kompalavihin the, naya sneh, nai daya, nai kripa aur nai karuna pragat karte hain. jis prakar iisa ka janm iisaiyat ka prarambh tha, usi prakar baDe din ka svarthhin anand us bhavna ka prarambh hai, jo aane vale varsh ko sanchalit karegi.
kinvdanti ke anusar jab iisa paida hue to akash mein surya naach utha. purane jhaaD jhankhaD sidhe ho ge aur unmen koplen nikal ain. ve ek baar phir phulon se lad ge aur unse nikalne vali sugandh charon or phail gai. prati ne varsh mein jab hamare antar mein shishu iisa janm leta hai, us samay hamare bhitar hone vale parivartnon ke ye pratik hain. baDe dinon ki dhoop se abhisikt hamare svbhaav, jo kadachit bahut dinon se kompalavihin the, naya sneh, nai daya, nai kripa aur nai karuna pragat karte hain. jis prakar iisa ka janm iisaiyat ka prarambh tha, usi prakar baDe din ka svarthhin anand us bhavna ka prarambh hai, jo aane vale varsh ko sanchalit karegi.
mujhe lagta hai ki vyakti iishvar se aata hai aur iishvar ke paas vapas jata hai, kyonki sharir ki kalpana ki jati hai aur janm hota hai, ye baDhta hai aur ghatta hai, ye mar jata hai aur ghayab ho jata hai; lekin jivatma sharir aur aatma ka mel hai, jis tarah ek achchhi tasvir mein akar aur vichar ka adrishya sangam hota hai.
mujhe lagta hai ki vyakti iishvar se aata hai aur iishvar ke paas vapas jata hai, kyonki sharir ki kalpana ki jati hai aur janm hota hai, ye baDhta hai aur ghatta hai, ye mar jata hai aur ghayab ho jata hai; lekin jivatma sharir aur aatma ka mel hai, jis tarah ek achchhi tasvir mein akar aur vichar ka adrishya sangam hota hai.
kai baar baton se bhram paida ho jata hai.
kai baar baton se bhram paida ho jata hai.
jis desh me.n aapne janm liyaa hai, uske prati karttavya paalan karne se ba.Dhkar sansaar me.n ko.ii duusraa kaam hai hii nahiin।
jis desh me.n aapne janm liyaa hai, uske prati karttavya paalan karne se ba.Dhkar sansaar me.n ko.ii duusraa kaam hai hii nahiin।
ye tiin durlabh hai.n aur i.ishvar ke anugrah se hii praapt hote hain- manushya janm, moksh kii ichchhaa aur mahaapurusho.n kii sangati।
ye tiin durlabh hai.n aur i.ishvar ke anugrah se hii praapt hote hain- manushya janm, moksh kii ichchhaa aur mahaapurusho.n kii sangati।
prithvii svaya.n is ne jiivan ko janm de rahii hai aur saare praaNii is aanevaale jiivan kii vijay chaah rahe hain। ab chaahe rakt kii nadiyaa.n bahe.n ya rakt ke saagar bhar jaa.en, parantu is na.ii jyoti ko ko.ii bujhaa nahii.n saktaa।
prithvii svaya.n is ne jiivan ko janm de rahii hai aur saare praaNii is aanevaale jiivan kii vijay chaah rahe hain। ab chaahe rakt kii nadiyaa.n bahe.n ya rakt ke saagar bhar jaa.en, parantu is na.ii jyoti ko ko.ii bujhaa nahii.n saktaa।
ye jivan aata aur jata hai— naam, yash, bhog, ye sab thoDe din ke hain. sansari kiDe ki tarah marne se achchha hai— kahin adhik achchha hai kartavya kshetr mein satya ka updesh dete hue marna. aage baDho.
ye jivan aata aur jata hai— naam, yash, bhog, ye sab thoDe din ke hain. sansari kiDe ki tarah marne se achchha hai— kahin adhik achchha hai kartavya kshetr mein satya ka updesh dete hue marna. aage baDho.
pakshi anDe se bahar nikalne ke liye sangharsh karta hai. anDa hi duniya hai. jo janm lena chahta hai use ek duniya ko nasht karna hoga.
pakshi anDe se bahar nikalne ke liye sangharsh karta hai. anDa hi duniya hai. jo janm lena chahta hai use ek duniya ko nasht karna hoga.
aapke jivan mein sabse mahattvpurn do din hote hain, ek to wo din jis din aap paida hote hain aur dusra wo din jab aapko pata chalta hai ki aapka janm kyon hua hai.
aapke jivan mein sabse mahattvpurn do din hote hain, ek to wo din jis din aap paida hote hain aur dusra wo din jab aapko pata chalta hai ki aapka janm kyon hua hai.
jaise pake phalo.n ko girne ke atirikt ko.ii bhay nahii.n hai, usii prakaar jisne janm liyaa hai, us manushya ko mrityu ke atirikt ko.ii bhay nahii.n hai
jaise pake phalo.n ko girne ke atirikt ko.ii bhay nahii.n hai, usii prakaar jisne janm liyaa hai, us manushya ko mrityu ke atirikt ko.ii bhay nahii.n hai
naariyo.n ka sammaan svaya.n unke kaaraN nahii.n hotaa, balki vah unkii santaan aur putr prasav par nirbhar kartaa hai।
naariyo.n ka sammaan svaya.n unke kaaraN nahii.n hotaa, balki vah unkii santaan aur putr prasav par nirbhar kartaa hai।
marne par, jaise bhii ho, mai.n apne is duःkhii desh me.n hii phir se janm luu.n।
marne par, jaise bhii ho, mai.n apne is duःkhii desh me.n hii phir se janm luu.n।
anyaayapuurvak di.e ge danD ne bhay aur krodh ko janm diyaa।
anyaayapuurvak di.e ge danD ne bhay aur krodh ko janm diyaa।
shishu ka janm anand mein hota hai, keval karya karan mein hi nahin.
shishu ka janm anand mein hota hai, keval karya karan mein hi nahin.
nai jagah mein, yahan tak ki achchhe se achchhe aspatal mein bhi koi marna nahin chahta. janm chahe aspatal mein ho, lekin mrityu ghar mein ho.
nai jagah mein, yahan tak ki achchhe se achchhe aspatal mein bhi koi marna nahin chahta. janm chahe aspatal mein ho, lekin mrityu ghar mein ho.
man keval vichar hai. sabhi vicharon mein, keval ‘main’ ka vichar hi mool hai. is tarah man keval ‘main’ ka vichar hi hai. ‘main’ ka vichar kab paida hota hai? ise apne bhitar talash karo, to ye ojhal ho jata hai. ye buddhi hai. jahan se ‘main’ ka lop hota hai, vahin se ‘main main’ ka janm hota hai. yahi purnam hai.
man keval vichar hai. sabhi vicharon mein, keval ‘main’ ka vichar hi mool hai. is tarah man keval ‘main’ ka vichar hi hai. ‘main’ ka vichar kab paida hota hai? ise apne bhitar talash karo, to ye ojhal ho jata hai. ye buddhi hai. jahan se ‘main’ ka lop hota hai, vahin se ‘main main’ ka janm hota hai. yahi purnam hai.
vriksh jab baDh raha hota hai, wo komal hota hai; par uski mrityu tabhi ho jati hai, jab wo sukhkar kathor ho jata hai.
vriksh jab baDh raha hota hai, wo komal hota hai; par uski mrityu tabhi ho jati hai, jab wo sukhkar kathor ho jata hai.
praaNii jis din se janm letaa hai, usii din uske piichhe karm, mrityu, sukh-duःkha, jay-paraajay, lobh, maaya, aadi lag jaate hai.n aur use chhedte hain।
praaNii jis din se janm letaa hai, usii din uske piichhe karm, mrityu, sukh-duःkha, jay-paraajay, lobh, maaya, aadi lag jaate hai.n aur use chhedte hain।
bharatwarsh ki pawitra bhumi hai, uttam kul mein janm mila hai, samaj aur sharir bhi uttam mila hai aisi awastha mein jo wyakti krodh wa kathor wachan tyag kar warsha, jaDa, wayu aur dhoop ko sahn karta hua chatak hath se bhagwan ko bhajta hai, wahi chatur hai shesh sab to suwarn ke hal mein kamadhenu ko jotkar wishbij hi bote hain
bharatwarsh ki pawitra bhumi hai, uttam kul mein janm mila hai, samaj aur sharir bhi uttam mila hai aisi awastha mein jo wyakti krodh wa kathor wachan tyag kar warsha, jaDa, wayu aur dhoop ko sahn karta hua chatak hath se bhagwan ko bhajta hai, wahi chatur hai shesh sab to suwarn ke hal mein kamadhenu ko jotkar wishbij hi bote hain
abhawon mein marne ki apeksha sangharsh karte hue marna adhik achchha hai, dukhapurn aur nirash jiwan ki apeksha mar jana behtar hai mrityu hone par naya janm milega aur we wyakti athwa rashtr jo marna nahin jante, ye bhi nahin jante ki jiya kaise jata hai
abhawon mein marne ki apeksha sangharsh karte hue marna adhik achchha hai, dukhapurn aur nirash jiwan ki apeksha mar jana behtar hai mrityu hone par naya janm milega aur we wyakti athwa rashtr jo marna nahin jante, ye bhi nahin jante ki jiya kaise jata hai
shariir kii utpatti ke kaaraNruup in tiino.n guNo.n ka ullanghan karke janm, mrityu, vriddhaavastha aur sab prakaar ke duःkho.n se yukt hu.a jiivaatma parmaanand ko praapt hotaa hai।
shariir kii utpatti ke kaaraNruup in tiino.n guNo.n ka ullanghan karke janm, mrityu, vriddhaavastha aur sab prakaar ke duःkho.n se yukt hu.a jiivaatma parmaanand ko praapt hotaa hai।
logo.n ko apnii bhaashaa kii asiim unnati karnii chaahi.e, kyonki sachchaa gaurav usii bhaashaa ko praapt hogaa jisme.n achchhe achchhe vidvaan janm lenge aur usii ka saare desh me.n parchaar bhii hogaa।
logo.n ko apnii bhaashaa kii asiim unnati karnii chaahi.e, kyonki sachchaa gaurav usii bhaashaa ko praapt hogaa jisme.n achchhe achchhe vidvaan janm lenge aur usii ka saare desh me.n parchaar bhii hogaa।
mai.n na janm letaa huu.n, na ba.Daa hotaa huu.n, na nashT hotaa huu.n। prkriti se utpann sabhii dharm deh ke kahe jaate hain। kartritv aadi ahankaar ke hote hain। chinmay aatma ke nahiin। mai.n svaya.n shiv huu.n।
mai.n na janm letaa huu.n, na ba.Daa hotaa huu.n, na nashT hotaa huu.n। prkriti se utpann sabhii dharm deh ke kahe jaate hain। kartritv aadi ahankaar ke hote hain। chinmay aatma ke nahiin। mai.n svaya.n shiv huu.n।
जन्म से ही हमारा पालन-पोषण आराम से और विलासिता के बीच होता है, और इसीलिए कठिनाइयों का सामना करने की हमारी क्षमता समाप्त हो जाती है—हम अपनी इच्छाओं के स्वामी नहीं बन पातें।
sansaar kii ko.ii bhii naarii a.ise putr ko janm na de, amarshshuunya, utsaahahiin, bal aur paraakram se rahit tathaa shatru.o.n ka aanand ba.Dhaane vaala ho।
sansaar kii ko.ii bhii naarii a.ise putr ko janm na de, amarshshuunya, utsaahahiin, bal aur paraakram se rahit tathaa shatru.o.n ka aanand ba.Dhaane vaala ho।
baalak samay aa.e binaa na janm letaa hai, na martaa hai aur na asamay me.n boltaa hii hai। binaa samay ke javaanii nahii.n aatii aur binaa samay ke boyaa hu.a biij bhii nahii.n ugtaa hai।
baalak samay aa.e binaa na janm letaa hai, na martaa hai aur na asamay me.n boltaa hii hai। binaa samay ke javaanii nahii.n aatii aur binaa samay ke boyaa hu.a biij bhii nahii.n ugtaa hai।
sansaar me.n janmaa manushya, vidvaan aur balvaan hone par bhii, mrityu ko na jiit saktaa hai, na jiit sakaa hai, aur na jiit sakegaa।
sansaar me.n janmaa manushya, vidvaan aur balvaan hone par bhii, mrityu ko na jiit saktaa hai, na jiit sakaa hai, aur na jiit sakegaa।
dharti ki qaid mein simit, hum mrityu ki ichchha ka anubhav karte hain—jaisa ki pleto ke yahan hota hai.
dharti ki qaid mein simit, hum mrityu ki ichchha ka anubhav karte hain—jaisa ki pleto ke yahan hota hai.
hamari piDhi aise samay mein aur aise desh mein paida hui hai jab ki pratyek udar ewan sachche hriday ke liye ye baat awashyak ho gai hai ki wo apne liye us marg ko chune, jo ahon, sisakiyon aur judai ke beech mein guzarta hai yahi marg karm ka marg hai
hamari piDhi aise samay mein aur aise desh mein paida hui hai jab ki pratyek udar ewan sachche hriday ke liye ye baat awashyak ho gai hai ki wo apne liye us marg ko chune, jo ahon, sisakiyon aur judai ke beech mein guzarta hai yahi marg karm ka marg hai
mai.n baahar-bhiitar vidyamaan, praachiinata se rahit tathaa janm-mrityu aur vriddhatv se rahit aatma huu.n - a.isaa jo jaantaa hai vah kisii se kyo.n Dar saktaa hai।
mai.n baahar-bhiitar vidyamaan, praachiinata se rahit tathaa janm-mrityu aur vriddhatv se rahit aatma huu.n - a.isaa jo jaantaa hai vah kisii se kyo.n Dar saktaa hai।
janm ka ant hai, jiwan ka nahin aur mrityu ka prarambh hai, jiwan ka nahin jiwan to un donon se par hai jo use nahin jante hai, we jiwit hokar bhi jiwit nahin hai aur jo use jaan lete hain we mar kar bhi nahin marte
janm ka ant hai, jiwan ka nahin aur mrityu ka prarambh hai, jiwan ka nahin jiwan to un donon se par hai jo use nahin jante hai, we jiwit hokar bhi jiwit nahin hai aur jo use jaan lete hain we mar kar bhi nahin marte
manushya ko prtikshan aur pratipal svayan ko naya kar lena hota hai. use apne ko hi janm dena hota hai. svayan ke satat janm ki is kala ko jo nahin jante hain, ve janen ki ve kabhi ke hi mar chuke hain.
manushya ko prtikshan aur pratipal svayan ko naya kar lena hota hai. use apne ko hi janm dena hota hai. svayan ke satat janm ki is kala ko jo nahin jante hain, ve janen ki ve kabhi ke hi mar chuke hain.
janm aur mrityu do bhinn sthitiyaa.n nahii.n hain, balki ek hii sthiti ke do alag pahluu hain।
janm aur mrityu do bhinn sthitiyaa.n nahii.n hain, balki ek hii sthiti ke do alag pahluu hain।
janm aur mrityu ka maamlaa ekdam prkriti ka niyam hai।
janm aur mrityu ka maamlaa ekdam prkriti ka niyam hai।
yogabhrashT manushya punyvaano.n ke loko.n ko praapt hokar aur unme.n bahut varsho.n tak vaas karke shuddh aachraN vaale shriimaan purusho.n ke ghar me.n janm letaa hai athvaa buddhimaan yogiyo.n ke kul me.n janm letaa hai।
yogabhrashT manushya punyvaano.n ke loko.n ko praapt hokar aur unme.n bahut varsho.n tak vaas karke shuddh aachraN vaale shriimaan purusho.n ke ghar me.n janm letaa hai athvaa buddhimaan yogiyo.n ke kul me.n janm letaa hai।
kathorta aur bal mrityu ke sathi hain, komalta aur lachilapan astitv ki tajagi ke pratik hain.
kathorta aur bal mrityu ke sathi hain, komalta aur lachilapan astitv ki tajagi ke pratik hain.
puurv janm me.n praaNii jo karm kartaa hai, vahii uske is janm me.n phal detaa rahtaa hai।
puurv janm me.n praaNii jo karm kartaa hai, vahii uske is janm me.n phal detaa rahtaa hai।
samast vaidik sahitya is baat ka sabut hai ki ‘dharmabodh’ ka janm ‘kaam’ aur ‘bhay’ se nahin hua hai, jaisa ki bazaru kism ke buddhijivi kaha karte hain.
samast vaidik sahitya is baat ka sabut hai ki ‘dharmabodh’ ka janm ‘kaam’ aur ‘bhay’ se nahin hua hai, jaisa ki bazaru kism ke buddhijivi kaha karte hain.
hamare andar jo vastavik manushya hai wo janm se mrityu tak adhikansh samay suptavastha mein hi vyatit karta hai, aur uske badle kaam karta hai ek niyambaddh yantr.
hamare andar jo vastavik manushya hai wo janm se mrityu tak adhikansh samay suptavastha mein hi vyatit karta hai, aur uske badle kaam karta hai ek niyambaddh yantr.
prajanan dvara apne jeens ko agli piDhi mein bhejne ka dava tab tak nahin kiya ja sakta, jab tak sabse chhoti santan apne pairon par khaDi na ho jaye. khaskar, manushyon mein to bachpan lambe samay tak chalta hai aur tab tak santanen mata pita par hi nirbhar rahti hain. minopauz ki prakritik vyavastha shayad isliye hui hogi ki mahilaon ko adhik umr mein bachche paida karne se juDe khatron se bachaya ja sake aur ve apne pahle se maujud bachchon ki dekhbhal ke liye jivit rahen.
prajanan dvara apne jeens ko agli piDhi mein bhejne ka dava tab tak nahin kiya ja sakta, jab tak sabse chhoti santan apne pairon par khaDi na ho jaye. khaskar, manushyon mein to bachpan lambe samay tak chalta hai aur tab tak santanen mata pita par hi nirbhar rahti hain. minopauz ki prakritik vyavastha shayad isliye hui hogi ki mahilaon ko adhik umr mein bachche paida karne se juDe khatron se bachaya ja sake aur ve apne pahle se maujud bachchon ki dekhbhal ke liye jivit rahen.
guNvaan kul me.n utpann hokar bhii yadi ko.ii svaya.n guNhiin hai, to vah puujaa ka paatr nahii.n ho saktaa, jaise dudhaarii gaay se utpann hone par bhii yadi go vandhyaa hai to uskaa upyog kaun karegaa?
guNvaan kul me.n utpann hokar bhii yadi ko.ii svaya.n guNhiin hai, to vah puujaa ka paatr nahii.n ho saktaa, jaise dudhaarii gaay se utpann hone par bhii yadi go vandhyaa hai to uskaa upyog kaun karegaa?
man pichhle janm ke sambandh ko bhalii bhaa.nti jaantaa hai।
man pichhle janm ke sambandh ko bhalii bhaa.nti jaantaa hai।
muu.Dh ek hii janm me.n saat janmo.n kii narak - vednaa ka adhikaar apne li.e srijan kar lene kii kshamata rakhtaa hai।
muu.Dh ek hii janm me.n saat janmo.n kii narak - vednaa ka adhikaar apne li.e srijan kar lene kii kshamata rakhtaa hai।
jisne janm se lekar aaj tak dhuurtata nahii.n siikhii hai, us vyakti kii baat to apraamaaNik hai aur jo duusro.n ko dhokhaa dene ko ek vidha ke ruup me.n siikhte hain, ve puurN satyavaadii maane jaa.e.n।
jisne janm se lekar aaj tak dhuurtata nahii.n siikhii hai, us vyakti kii baat to apraamaaNik hai aur jo duusro.n ko dhokhaa dene ko ek vidha ke ruup me.n siikhte hain, ve puurN satyavaadii maane jaa.e.n।
janm ke samay manushya komal aur lachila hota hai; lekin jab wo marne ko hota hai, wo kathor aur asanvedanshil ho jata hai.
janm ke samay manushya komal aur lachila hota hai; lekin jab wo marne ko hota hai, wo kathor aur asanvedanshil ho jata hai.
हर चोरी करने वाले के मरने के बाद, एक और चोर पैदा होता है। और हर महान व्यक्तित्व जो इस दुनिया को छोड़ देता है, उसकी मृत्यु के बाद एक और महान व्यक्तित्व पैदा होता है। ऐसा कुछ हमेशा के लिए नहीं रहता, न ही यह बदलता है। और हर सूफ़ी के मरने के बाद एक और सूफ़ी पैदा होता है।
he maata! janm ke pratham parbhaat me.n hii tumhaarii god me.n mainne aa.nkhe.n kholii.n aur jiivan kii antim sandhyaa men, tumhaarii god me.n sokar hii aa.nkhe.n band karuu.ngii।
he maata! janm ke pratham parbhaat me.n hii tumhaarii god me.n mainne aa.nkhe.n kholii.n aur jiivan kii antim sandhyaa men, tumhaarii god me.n sokar hii aa.nkhe.n band karuu.ngii।
kiskaa janm saraahaniiy hai? jiskaa phir janm na ho। kiskii mrityu saraahaniiy hai? jiskii phir mrityu na ho।
kiskaa janm saraahaniiy hai? jiskaa phir janm na ho। kiskii mrityu saraahaniiy hai? jiskii phir mrityu na ho।
aaj ik aur baras biit gayā us ke baġhair
jis ke hote hue hote the zamāne mere
