1 پر

bhitar ke saath bahar ka nishchit vibhajan agar bana rahe to hamara jivan suvihit, sushrrinkhlit, susampurn ho jata hai, kintu hamare jivan mein nahin ho pa raha hai.

bhitar ke saath bahar ka nishchit vibhajan agar bana rahe to hamara jivan suvihit, sushrrinkhlit, susampurn ho jata hai, kintu hamare jivan mein nahin ho pa raha hai.

piDa jis vajah se hoti hai wo ek din ya ek varsh mein nahin banti. deh ho ya desh, uski piDa paida hone aur pakne mein lamba samay leti hai. piDa ek silsile ka naam hai.

piDa jis vajah se hoti hai wo ek din ya ek varsh mein nahin banti. deh ho ya desh, uski piDa paida hone aur pakne mein lamba samay leti hai. piDa ek silsile ka naam hai.

kabhi kabhi lagta hai ki hamara ye sharir mano nadi kinare ka ek ganw hai jyon jyon nadi aage baDhti hai, ek ke baad ek ganw aate jate hain usi tarah anek dehon mein se hoti hui jiwan nadi aage baDhti jati hai ant mein nadi samudr mein mil jati hai, aatma parmatma mein mil jati hai

kabhi kabhi lagta hai ki hamara ye sharir mano nadi kinare ka ek ganw hai jyon jyon nadi aage baDhti hai, ek ke baad ek ganw aate jate hain usi tarah anek dehon mein se hoti hui jiwan nadi aage baDhti jati hai ant mein nadi samudr mein mil jati hai, aatma parmatma mein mil jati hai

sharir ek badalta hua pravah hai aur man bhi. unhen jo kinare samajh lete hai, ve Doob jate hai.

sharir ek badalta hua pravah hai aur man bhi. unhen jo kinare samajh lete hai, ve Doob jate 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.

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.

sharir antatः avastavik hai.

sharir antatः avastavik hai.

sadharan sahi dimagh vale vyaktiyon mein bhi vaiyaktik mahak yaun akarshan tatha vikarshan ka bahut baDa bhaag ada karti hai, isi ko kabhi kabhi gandh prdhantavad kaha jata hai.

sadharan sahi dimagh vale vyaktiyon mein bhi vaiyaktik mahak yaun akarshan tatha vikarshan ka bahut baDa bhaag ada karti hai, isi ko kabhi kabhi gandh prdhantavad kaha jata hai.

agar hum asvasthata ke sankuchan ke bina jivankal baDha denge, to isse hamari maujuda samasyayen aur baDh jayengi, lekin agar shodhakarta umr baDhne ko maat dene aur asvasthata ke sankuchan mein saphal rahte hain, to hum ye drishya dekh sakte hain ki log amtaur par 100 saal se uupar bhi svasth jivan ji rahe hain aur sambhvatः umr ki lagbhag 120 saal ki prakritik sima ke paas pahunch rahe hain.

agar hum asvasthata ke sankuchan ke bina jivankal baDha denge, to isse hamari maujuda samasyayen aur baDh jayengi, lekin agar shodhakarta umr baDhne ko maat dene aur asvasthata ke sankuchan mein saphal rahte hain, to hum ye drishya dekh sakte hain ki log amtaur par 100 saal se uupar bhi svasth jivan ji rahe hain aur sambhvatः umr ki lagbhag 120 saal ki prakritik sima ke paas pahunch rahe hain.

sharir koi cheez nahin, balki ek sthiti hai ha ye duniya par hamari pakaD hai aur hamari yojna ki ruparekha hai.

sharir koi cheez nahin, balki ek sthiti hai ha ye duniya par hamari pakaD hai aur hamari yojna ki ruparekha hai.

he mere sharir, mujhe aisa adami banao jo hamesha saval karta rahe!

he mere sharir, mujhe aisa adami banao jo hamesha saval karta rahe!

sharir se rogagrast hote hue bhi adhyatmik drishti se wo poorn svasth hota hai; bhautik drishti se gharib hote hue bhi adhyatmik drishti se wo poorn sampann hota hai.

sharir se rogagrast hote hue bhi adhyatmik drishti se wo poorn svasth hota hai; bhautik drishti se gharib hote hue bhi adhyatmik drishti se wo poorn sampann hota hai.

svbhaav se hi manushya ka man bahar ki or prvritt hota hai, mano wo indriyon ke dvara sharir ke bahar jhankna chahta ho.

svbhaav se hi manushya ka man bahar ki or prvritt hota hai, mano wo indriyon ke dvara sharir ke bahar jhankna chahta ho.

buDha hota sharir itne adhik tariqon se badalta hai ki ye pata lagana mushkil hai ki umr kin karnon se baDh rahi hai aur kaun se keval iska parinam hain, lekin vaigyanikon ne umr baDhne ke kuch lakshnon par dhyaan kendrit kiya hai. inmen teen khaas gun hone chahiye ha pahla, ye buDhe hote hue sharir mein zarur ho; dusra, is lakshan ki zyada matra se buDhe hone ki gati baDhni chahiye; aur tisra, iski matra kam karne ya puri tarah rok dene se buDha hone ki dar ghat jani chahiye.

buDha hota sharir itne adhik tariqon se badalta hai ki ye pata lagana mushkil hai ki umr kin karnon se baDh rahi hai aur kaun se keval iska parinam hain, lekin vaigyanikon ne umr baDhne ke kuch lakshnon par dhyaan kendrit kiya hai. inmen teen khaas gun hone chahiye ha pahla, ye buDhe hote hue sharir mein zarur ho; dusra, is lakshan ki zyada matra se buDhe hone ki gati baDhni chahiye; aur tisra, iski matra kam karne ya puri tarah rok dene se buDha hone ki dar ghat jani chahiye.

sharir antatः avastavik hai.

sharir antatः avastavik hai.

jo nritya keval daihik yaun se nikla nritya hai, wo manushyon ka nritya nahin.

jo nritya keval daihik yaun se nikla nritya hai, wo manushyon ka nritya nahin.

vahii shariir hai, vahii ruup hai, vahii hriday hai; par chhin gayaa adhikaar aur manushya ka maan-danD a.ishvarya। ab tulnaa me.n sabse chhoTii huu.n। jiivan lajjaa kii rangbhuumi ban rahaa hai।

vahii shariir hai, vahii ruup hai, vahii hriday hai; par chhin gayaa adhikaar aur manushya ka maan-danD a.ishvarya। ab tulnaa me.n sabse chhoTii huu.n। jiivan lajjaa kii rangbhuumi ban rahaa hai।

deh hai to yaun—bhasha bhi hogi aur uske hone—bhar se na kavita ashlil hoti hai, na chitr, na nritya. lekin wo deh ka ek karmbhar hai, kul karm nahin. deh ke anya karm bhi hain, aur jahan yaun in sab ki sakriy sangati mein ghatit nahin ho raha, vahan ye nissandeh ashlil hai.

deh hai to yaun—bhasha bhi hogi aur uske hone—bhar se na kavita ashlil hoti hai, na chitr, na nritya. lekin wo deh ka ek karmbhar hai, kul karm nahin. deh ke anya karm bhi hain, aur jahan yaun in sab ki sakriy sangati mein ghatit nahin ho raha, vahan ye nissandeh ashlil hai.

sharir ke mahatv ko, apne desh ke mahatv ko samajhne ke liye bimar hona behad zaruri baat hai.

sharir ke mahatv ko, apne desh ke mahatv ko samajhne ke liye bimar hona behad zaruri baat hai.

aatma jis sharir ko ashram banakar rahti hai, usi sharir ko use tyagna paDta hai. karan, aatma sharir se bahut baDi hai.

aatma jis sharir ko ashram banakar rahti hai, usi sharir ko use tyagna paDta hai. karan, aatma sharir se bahut baDi hai.

rasik vyakti ko akasmik roop se ya anyatha der saver mein ye malum ho hi jata hai ki sabse atrang sambandh mein adhikansh logon ke liye mahak ya gandh bahut bhari mahatv rakhti hai.

rasik vyakti ko akasmik roop se ya anyatha der saver mein ye malum ho hi jata hai ki sabse atrang sambandh mein adhikansh logon ke liye mahak ya gandh bahut bhari mahatv rakhti hai.

aatma se sanyukt evan man se adhishthit shrotr, tvacha, chakshu, jihva, ghraan aadi paanch gyanendriyon ki apne apne vishyon mein jo anukul prvritti hai vahi kaam hai.

aatma se sanyukt evan man se adhishthit shrotr, tvacha, chakshu, jihva, ghraan aadi paanch gyanendriyon ki apne apne vishyon mein jo anukul prvritti hai vahi kaam hai.

deh shram karti hai, sukh bhogti hai to duःkha bhi bhogti hai. deh mein adeh bhi hai—manushya ki amurt jigyasa, dvandv, sangharsh, sapne, na jane kitna kuch. inhin se milkar manushya ka ek samucha aur vastavik sansar banta hai. jab tak manushya ki yaun bhasha is samuchepan mein sthit nahin ki jati, tab tak wo ashlil bhasha hi hai.

deh shram karti hai, sukh bhogti hai to duःkha bhi bhogti hai. deh mein adeh bhi hai—manushya ki amurt jigyasa, dvandv, sangharsh, sapne, na jane kitna kuch. inhin se milkar manushya ka ek samucha aur vastavik sansar banta hai. jab tak manushya ki yaun bhasha is samuchepan mein sthit nahin ki jati, tab tak wo ashlil bhasha hi hai.

nagarak ko pratidin snaan karna chahiye, dusre din tel malish karni chahiye aur tisre din sabun lagana chahiye, chauthe din daDhi moonchh ke baal aur panchaven ya dasven din gupt angon ke baal banvane chahiye. nirantar kapDon se Dhaki kankhon ke pasine ko ponchhna chahiye.

nagarak ko pratidin snaan karna chahiye, dusre din tel malish karni chahiye aur tisre din sabun lagana chahiye, chauthe din daDhi moonchh ke baal aur panchaven ya dasven din gupt angon ke baal banvane chahiye. nirantar kapDon se Dhaki kankhon ke pasine ko ponchhna chahiye.

man ki asthirta ke karan sharir bhi puri tarah asthir ho jata hai.

man ki asthirta ke karan sharir bhi puri tarah asthir ho jata hai.

ek dusre ke liye atmik akulta ki daihik abhivyakti sambhvatः sansar ka pavitrtam drishya nirmit kar sakti hai.

ek dusre ke liye atmik akulta ki daihik abhivyakti sambhvatः sansar ka pavitrtam drishya nirmit kar sakti hai.

jo vastu hai uska abhav kabhi nahin hota. vidyaman jeev ka abhav nahin ho sakta. deh bhasm ho jata hai; jeev nahin.

jo vastu hai uska abhav kabhi nahin hota. vidyaman jeev ka abhav nahin ho sakta. deh bhasm ho jata hai; jeev nahin.

hamare beech ek bahut baDe vibhajan ke liye sthaan hai, wo hai andar aur bahar ka vibhajan.

hamare beech ek bahut baDe vibhajan ke liye sthaan hai, wo hai andar aur bahar ka vibhajan.

jeen mein maujud sabse mahattvpurn jankari mein se ek ye hai ki protin ka nirman kaise kiya jata hai. amtaur par hum protin ko keval apne khane ke zaruri hisse ke roop mein dekhte hain aur jante hain ki mansapeshiyon ko svasth rakhne ke liye ye upyogi hai. vastav mein, hamare sharir mein hazaron tarah ke protin hote hai. ve sharir ko akar aur taqat hi nahin dete, balki unmen jivan ke liye zaruri kai rasayanik prakriyayen bhi hoti hain. ve koshika ke bhitar aur bahar anuon ke bahav ko niyantrit karte hain.

jeen mein maujud sabse mahattvpurn jankari mein se ek ye hai ki protin ka nirman kaise kiya jata hai. amtaur par hum protin ko keval apne khane ke zaruri hisse ke roop mein dekhte hain aur jante hain ki mansapeshiyon ko svasth rakhne ke liye ye upyogi hai. vastav mein, hamare sharir mein hazaron tarah ke protin hote hai. ve sharir ko akar aur taqat hi nahin dete, balki unmen jivan ke liye zaruri kai rasayanik prakriyayen bhi hoti hain. ve koshika ke bhitar aur bahar anuon ke bahav ko niyantrit karte hain.

hamare sharir ki zyadatar koshikayen hamare marne se pahle kai baar marti hain aur unki jagah nai koshikayen aa jati hain.

hamare sharir ki zyadatar koshikayen hamare marne se pahle kai baar marti hain aur unki jagah nai koshikayen aa jati hain.

bhagvatii mahaamaaya ka nidra ruup ba.Daa shaamak hotaa hai। vah shariir aur man kii thakaan par sudhaalep kartaa hai। vah jiivanii shakti ko sahlaavaa detaa hai aur praaNo.n ko naye sire se taajagii detaa hai।

bhagvatii mahaamaaya ka nidra ruup ba.Daa shaamak hotaa hai। vah shariir aur man kii thakaan par sudhaalep kartaa hai। vah jiivanii shakti ko sahlaavaa detaa hai aur praaNo.n ko naye sire se taajagii detaa hai।

jinhonne apnii deh ko deshsevaa me.n hii jiirN kar diyaa, ve dehapaat hone par jan-man se vismrit nahii.n ho sakte, kabhii nahii.n mar sakte।

jinhonne apnii deh ko deshsevaa me.n hii jiirN kar diyaa, ve dehapaat hone par jan-man se vismrit nahii.n ho sakte, kabhii nahii.n mar sakte।

sharir ke asvasth hone par man bhi asvasth ho jata hai, sharir svasth rahne par man bhi svasth aur tejasvi rahta hai.

sharir ke asvasth hone par man bhi asvasth ho jata hai, sharir svasth rahne par man bhi svasth aur tejasvi rahta hai.

danton ka sam (barabar) hona, adhik chikna hona, raag (rangon) ko grhan karne vala, upyukt prmaan arthat saman ka hona (na bahut chhota na bahut baDa hona), chhidrarhit (sata hua) hona, agrabhag mein teekshn hona ye danton ke gun hain.

danton ka sam (barabar) hona, adhik chikna hona, raag (rangon) ko grhan karne vala, upyukt prmaan arthat saman ka hona (na bahut chhota na bahut baDa hona), chhidrarhit (sata hua) hona, agrabhag mein teekshn hona ye danton ke gun hain.

kartavya to ek vyarth ki bakvas hai. main mukt hun—mere sare bandhan kat chuke hain. ye sharir kahin bhi rahe ya na rahe, iski mujhe kya parvah.

kartavya to ek vyarth ki bakvas hai. main mukt hun—mere sare bandhan kat chuke hain. ye sharir kahin bhi rahe ya na rahe, iski mujhe kya parvah.

bharatiy chintan mein sharir ka ant jivan ka ant nahin hai, jivan ke parabhautik ayam bhi hain? jeev ka chetan svarup keval apna bhautik roop badalta rahta hai.

bharatiy chintan mein sharir ka ant jivan ka ant nahin hai, jivan ke parabhautik ayam bhi hain? jeev ka chetan svarup keval apna bhautik roop badalta rahta hai.

jab sharir ke kisi ang par nakhun se chhoti rekha khinchi jaye to use rekha namak nakhakshat kahte hain.

jab sharir ke kisi ang par nakhun se chhoti rekha khinchi jaye to use rekha namak nakhakshat kahte hain.

jiska sharir hota hai wo sarvavyapi nahin ho sakta.

jiska sharir hota hai wo sarvavyapi nahin ho sakta.

yaun milan svayan ek baDi had tak vishesh Dhang ki charmik pratikriya hai.

yaun milan svayan ek baDi had tak vishesh Dhang ki charmik pratikriya hai.

pratyek koshika mein hamesha vyakt rahne vale jeent hote hain, kyonki har koshika ko unki zarurat hoti hai.

pratyek koshika mein hamesha vyakt rahne vale jeent hote hain, kyonki har koshika ko unki zarurat hoti hai.

angrezi anuvad mein praan shabd ka arth kiya gaya hai shvaas. isse tumhein sahj hi sandeh ho sakta hai ki shvaas se sampurn sharir ko kaise pura kiya jaye. vastav mein ye anuvadak ka dosh hai. deh ke sare angon ko praan arthat is jivanishakti dvara bhara ja sakta hai, aur jab tum ismen saphal honge, to sampurn sharir tumhare vash mein ho jayega; deh ki samast vyadhiyan, sare duःkha tumhari ichchha ke adhin ho jayenge.

angrezi anuvad mein praan shabd ka arth kiya gaya hai shvaas. isse tumhein sahj hi sandeh ho sakta hai ki shvaas se sampurn sharir ko kaise pura kiya jaye. vastav mein ye anuvadak ka dosh hai. deh ke sare angon ko praan arthat is jivanishakti dvara bhara ja sakta hai, aur jab tum ismen saphal honge, to sampurn sharir tumhare vash mein ho jayega; deh ki samast vyadhiyan, sare duःkha tumhari ichchha ke adhin ho jayenge.

khaa.o, pi.o, jaago, baiTho athvaa kha.De rahe, par din me.n ek baar bhii yah soch lo ki is shariir ka naash nishchay hai।

khaa.o, pi.o, jaago, baiTho athvaa kha.De rahe, par din me.n ek baar bhii yah soch lo ki is shariir ka naash nishchay hai।

jyonhi main apne ko ek kshudr deh samajh baithta hoon, tyonhi main sansar ke anyanya shariron ke sukh duःkha ki koi parvah na karte hue apne sharir ki raksha mein, use sundar banane ke prayatn mein lag jata hoon.

jyonhi main apne ko ek kshudr deh samajh baithta hoon, tyonhi main sansar ke anyanya shariron ke sukh duःkha ki koi parvah na karte hue apne sharir ki raksha mein, use sundar banane ke prayatn mein lag jata hoon.

danton ka chhota baDa hona arthat pankti se ubhra hua hona, rukhapan, bahar ki or nikle hue arthat visham hona, ghise hue aur mote mote tatha bikhre hue hona—ye daant ke dosh kahe ge hain.

danton ka chhota baDa hona arthat pankti se ubhra hua hona, rukhapan, bahar ki or nikle hue arthat visham hona, ghise hue aur mote mote tatha bikhre hue hona—ye daant ke dosh kahe ge hain.

is sundrii ka shariir manohar hai, vaaNii ramya hai tathaa charaN-nikshep alaukik hai।

is sundrii ka shariir manohar hai, vaaNii ramya hai tathaa charaN-nikshep alaukik hai।

na sharir tat hai, na man hai. un donon ke pichhe jo chaitanya hai, sakshi hai, drashta hai, wo aparivartit nitya bodh maatr hi vastavik tat hai. jo apni nauka ki us tat se bandhte hai, ve amrit ko uplabdh hote hai.

na sharir tat hai, na man hai. un donon ke pichhe jo chaitanya hai, sakshi hai, drashta hai, wo aparivartit nitya bodh maatr hi vastavik tat hai. jo apni nauka ki us tat se bandhte hai, ve amrit ko uplabdh hote hai.

jab man sharir ke bhitar ya uske bahar kisi vastu ke saath sanlagn hota hai aur kuch samay tak usi tarah rahta hai, to use dharna kahte hain.

jab man sharir ke bhitar ya uske bahar kisi vastu ke saath sanlagn hota hai aur kuch samay tak usi tarah rahta hai, to use dharna kahte hain.

yadi shvaas prashvas ki gati laybaddh ya niymit ki jaye, to sharir ke sare parmanu ek hi disha mein gatishil hone ka prayatn karenge.

yadi shvaas prashvas ki gati laybaddh ya niymit ki jaye, to sharir ke sare parmanu ek hi disha mein gatishil hone ka prayatn karenge.

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।

jo kaarya karne se na to dharm hotaa ho aur na kiirti ba.Dhtii ho aur na akshay yash hii praapt hotaa ho, ulTe shariir ko kashT hotaa ho, us karm ka anushThaan kaun karegaa?

jo kaarya karne se na to dharm hotaa ho aur na kiirti ba.Dhtii ho aur na akshay yash hii praapt hotaa ho, ulTe shariir ko kashT hotaa ho, us karm ka anushThaan kaun karegaa?

dehasakt manushya kadachit hi ya kabhi nahin samajh pata ki uski deh ek samrajya hai, jis par mastishk ke sinhasan par virajman samrat aatma ka shasan chalta hai.

dehasakt manushya kadachit hi ya kabhi nahin samajh pata ki uski deh ek samrajya hai, jis par mastishk ke sinhasan par virajman samrat aatma ka shasan chalta hai.