sansarbandhan ke duःkhon ki rachna ko vidhvans karne hetu prlayagni ke sadrish brahmanand pad mein pravesh ke udyog ke bina aur baqi sab vanigvyaparar hai, pryojanvali baat keval brahm ka chintan hai.
sansarbandhan ke duःkhon ki rachna ko vidhvans karne hetu prlayagni ke sadrish brahmanand pad mein pravesh ke udyog ke bina aur baqi sab vanigvyaparar hai, pryojanvali baat keval brahm ka chintan hai.
sab jivon mein brahmdarshan hi manushya ka adarsh hai.
sab jivon mein brahmdarshan hi manushya ka adarsh hai.
jise tark ke besahara, apratishth maarg se brahm ko nahin jana ja sakta vaise hi dharm ko bhi nahin jana ja sakta.
jise tark ke besahara, apratishth maarg se brahm ko nahin jana ja sakta vaise hi dharm ko bhi nahin jana ja sakta.
niःsandeh hamein brahm hona hai. hamara jivan hi vyarth hai yadi hum apne is purnta ke dhyey ko na pa saken.
niःsandeh hamein brahm hona hai. hamara jivan hi vyarth hai yadi hum apne is purnta ke dhyey ko na pa saken.
pratyek jeev avyakt brahm hai.
pratyek jeev avyakt brahm hai.
hamein vishvas hai ki sabhi jeev brahm hain. pratyek aatma mano agyan ke badal se Dhake hue surya ke saman hai aur ek manushya se dusre ka antar keval yahi hai ki kahin surya ke uupar badlon ka ghana avran hai aur kahin kuch patla.
hamein vishvas hai ki sabhi jeev brahm hain. pratyek aatma mano agyan ke badal se Dhake hue surya ke saman hai aur ek manushya se dusre ka antar keval yahi hai ki kahin surya ke uupar badlon ka ghana avran hai aur kahin kuch patla.
‘dhire dhire brahmbhav ki abhivyakti ke liye jin karyon se jeev ko sahayata milti hai, ve hi achchhe hain aur jinke dvara usmen badha pahunchti hai, ve bure hain. ’
‘dhire dhire brahmbhav ki abhivyakti ke liye jin karyon se jeev ko sahayata milti hai, ve hi achchhe hain aur jinke dvara usmen badha pahunchti hai, ve bure hain. ’
advait darshan ke anusar vishv mein keval ek hi vastu satya hai, aur wo hai brahm.
advait darshan ke anusar vishv mein keval ek hi vastu satya hai, aur wo hai brahm.
brahmhin karm andhkar hai aur karmahin brahm usse bhi baDi shunyata hai.
brahmhin karm andhkar hai aur karmahin brahm usse bhi baDi shunyata hai.
jo vriddhiprapt hokar, sab kuch hokar vahi hai—vahi hai brahm.
jo vriddhiprapt hokar, sab kuch hokar vahi hai—vahi hai brahm.
kaviyon ka apni kalpana shakti ke dvara brahma ke saath hoD karna kuch. anuchit nahin hai, kyonki jagatsrashta to ek hi baar jo kuch ban paDa srishti nirman kaushal dikhla kar akalpant farraghat ho ge par kavijan nitya nai nai rachna ke gaDhant se na jane kitni srishti nirman chaturi dikhlate hain.
kaviyon ka apni kalpana shakti ke dvara brahma ke saath hoD karna kuch. anuchit nahin hai, kyonki jagatsrashta to ek hi baar jo kuch ban paDa srishti nirman kaushal dikhla kar akalpant farraghat ho ge par kavijan nitya nai nai rachna ke gaDhant se na jane kitni srishti nirman chaturi dikhlate hain.
hamaare li.e to brahm ko satya aur jagat ko mithyaa kahne kii apeksha brahm ko satya aur jagat ko brahm kahnaa adhik uchit aur hitkar hai।
hamaare li.e to brahm ko satya aur jagat ko mithyaa kahne kii apeksha brahm ko satya aur jagat ko brahm kahnaa adhik uchit aur hitkar hai।
jisne par brahm ka saakshaatkaar kar liyaa, uske liye saaraa jagat nandanvan hai, sab vriksh kalpvriksh hain, sab jal gangaajal hai, uskii saarii kriyaaye.n pavitra hain, uskii vaaNii chaahe praakrit ho ya sanskrit-ved ka saar hai, uske li.e saarii prithvii kaashii hai aur uskii saarii cheshTaaye.n parmaatm
jisne par brahm ka saakshaatkaar kar liyaa, uske liye saaraa jagat nandanvan hai, sab vriksh kalpvriksh hain, sab jal gangaajal hai, uskii saarii kriyaaye.n pavitra hain, uskii vaaNii chaahe praakrit ho ya sanskrit-ved ka saar hai, uske li.e saarii prithvii kaashii hai aur uskii saarii cheshTaaye.n parmaatm
nirmal brahm ke chintan se hi parmanand ki prapti ho sakti hai.
nirmal brahm ke chintan se hi parmanand ki prapti ho sakti hai.
brahm ko pane ka arth brahm se ekatv pana hi hai. parthiv jagat mein prapti hi dhyey hoti hai kintu atmik jagat mein pradan hi dhyey ban jata hai. pradan ka maarg hi ekatv ka maarg hai.
brahm ko pane ka arth brahm se ekatv pana hi hai. parthiv jagat mein prapti hi dhyey hoti hai kintu atmik jagat mein pradan hi dhyey ban jata hai. pradan ka maarg hi ekatv ka maarg hai.
vedant ‘brahm jigyasa’ hai to kavya ‘purush jigyasa. ’
vedant ‘brahm jigyasa’ hai to kavya ‘purush jigyasa. ’
mahasagar ki or yadi dekho, to pratit hoga ki vahan parvatkay baDi baDi tarangen hain, phir chhoti chhoti tarangen bhi hain, aur chhote chhote bulbule bhi. par in sab ke pichhe vahi anant mahasamudr hai. ek aur wo chhota bulbula anant samudr se yukt hai, phir dusri or wo baDi tarang bhi usi mahasamudr se yukt hai. isi prakar, sansar mein koi mahapurush ho sakta hai, aur koi chhote bulbule jaisa samanya vyakti, parantu sabhi usi anant mahashakti ke samudr se yukt hai, jo sabhi jivon ka janmsiddh adhikar hai.
mahasagar ki or yadi dekho, to pratit hoga ki vahan parvatkay baDi baDi tarangen hain, phir chhoti chhoti tarangen bhi hain, aur chhote chhote bulbule bhi. par in sab ke pichhe vahi anant mahasamudr hai. ek aur wo chhota bulbula anant samudr se yukt hai, phir dusri or wo baDi tarang bhi usi mahasamudr se yukt hai. isi prakar, sansar mein koi mahapurush ho sakta hai, aur koi chhote bulbule jaisa samanya vyakti, parantu sabhi usi anant mahashakti ke samudr se yukt hai, jo sabhi jivon ka janmsiddh adhikar hai.
gyanyagya ka abhipray buddhi aur hriday, bodhvritti aur ragatmika vritti, donon ko brahm ya parmatma mein lagana hai.
gyanyagya ka abhipray buddhi aur hriday, bodhvritti aur ragatmika vritti, donon ko brahm ya parmatma mein lagana hai.
aatma aur brahm ki ekta gyaan tatha vichar ka vishay hai.
aatma aur brahm ki ekta gyaan tatha vichar ka vishay hai.
man vaak ke avishay roop se man se uplakshit brahm ke anand svarup ko jannevala vidvan, tatha manomay ka upasak kabhi Darta nahin hai.
man vaak ke avishay roop se man se uplakshit brahm ke anand svarup ko jannevala vidvan, tatha manomay ka upasak kabhi Darta nahin hai.
sansarsagar ko paar karne ke liye brahmagyan hi ekmaatr nauka hai.
sansarsagar ko paar karne ke liye brahmagyan hi ekmaatr nauka hai.
asim purnta mein darje nahin hote. hum brahm mein dhire dhire vikas nahin pa sakte. wo apne aap mein poorn hai. usse kabhi adhikta to ho hi nahin sakti.
asim purnta mein darje nahin hote. hum brahm mein dhire dhire vikas nahin pa sakte. wo apne aap mein poorn hai. usse kabhi adhikta to ho hi nahin sakti.
brahmanishth moksh pata hai, atः mumukshu ko drishya ka avashya tyaag karna chahiye.
brahmanishth moksh pata hai, atः mumukshu ko drishya ka avashya tyaag karna chahiye.
anant laghu hone par bhi baDa hai aur baDa hone par bhi laghu hai.
anant laghu hone par bhi baDa hai aur baDa hone par bhi laghu hai.
tumhara man sat ya braahm mein vichran kare, kintu sharir ko gerua ya rang Dhang se sajane mein vyast matt hoo, aisa karne se man shariramukhi ho jayega.
tumhara man sat ya braahm mein vichran kare, kintu sharir ko gerua ya rang Dhang se sajane mein vyast matt hoo, aisa karne se man shariramukhi ho jayega.
sadhana hamein iishvar tak pahunchati hai, tapasya brahm tak.
sadhana hamein iishvar tak pahunchati hai, tapasya brahm tak.
jis mahakavya arthat brahmagyan ke aage trailokya ka rajya phika ho jata hai, use praapt hokar bhojan vastra aur maan ke ruchi vale bhogon mein priti mat karo, vahi ek bhog sabse shreshth aur nitya udit prakashit hai, jiske svaad ke sammukh trailokya ka rajya aadi sab aishvarya niras aur tuchchh ho jate hain.
jis mahakavya arthat brahmagyan ke aage trailokya ka rajya phika ho jata hai, use praapt hokar bhojan vastra aur maan ke ruchi vale bhogon mein priti mat karo, vahi ek bhog sabse shreshth aur nitya udit prakashit hai, jiske svaad ke sammukh trailokya ka rajya aadi sab aishvarya niras aur tuchchh ho jate hain.
brahm aatma ki ekta ka aproksh gyaan moksh ka sagyat sadhan hai.
brahm aatma ki ekta ka aproksh gyaan moksh ka sagyat sadhan hai.
jo purush nishchay hii antraatmaa me.n hii sukh vaala hai, antraatmaa me.n hii shaanti vaala hai tathaa jo antraatmaa gyaan vaala hai, vah yogii svaya.n brahmruup hokar brahm kii shaanti praapt kartaa hai।
jo purush nishchay hii antraatmaa me.n hii sukh vaala hai, antraatmaa me.n hii shaanti vaala hai tathaa jo antraatmaa gyaan vaala hai, vah yogii svaya.n brahmruup hokar brahm kii shaanti praapt kartaa hai।
avyaktmuurti brahm se is sampuurN jagat ka vistaar hu.a hai।
avyaktmuurti brahm se is sampuurN jagat ka vistaar hu.a hai।
yagya me.n arpaN brahm hai, havi brahm hai, brahm ruup agni me.n brahm ne havan kiya hai, is prakaar jiskii buddhi se sabhii kam brahm ruup hu.e hain, vah brahm ko hii praapt kartaa hai।
yagya me.n arpaN brahm hai, havi brahm hai, brahm ruup agni me.n brahm ne havan kiya hai, is prakaar jiskii buddhi se sabhii kam brahm ruup hu.e hain, vah brahm ko hii praapt kartaa hai।
tark dvara keval hum us vastu ka gyaan pa sakte hain jo hisson mein banti ja sake, vishlisht ho sake. brahm ka vishleshan nahin ho sakta.
tark dvara keval hum us vastu ka gyaan pa sakte hain jo hisson mein banti ja sake, vishlisht ho sake. brahm ka vishleshan nahin ho sakta.
pratyek jeev avyakt brahm hai.
pratyek jeev avyakt brahm hai.
man se abrahmchaarii rahte hu.e tumhaaraa yah brahmacharya kaisaa?
man se abrahmchaarii rahte hu.e tumhaaraa yah brahmacharya kaisaa?
brahm ka hii chintan, brahm ka hii kathan, brahm ka hii paraspar bodhan aur brahm kii hii ekmaatr kaamnaa karnaa isko vidvaano.n ke dvaara 'brahmaabhyaas' kahaa jaataa hai।
brahm ka hii chintan, brahm ka hii kathan, brahm ka hii paraspar bodhan aur brahm kii hii ekmaatr kaamnaa karnaa isko vidvaano.n ke dvaara 'brahmaabhyaas' kahaa jaataa hai।
aaj ik aur baras biit gayā us ke baġhair
jis ke hote hue hote the zamāne mere
