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aitihasik anubhuti ke dvara manushya ke apne ayam asim ho jate hain—uska dik aur kaal unnat ho jata hai.

aitihasik anubhuti ke dvara manushya ke apne ayam asim ho jate hain—uska dik aur kaal unnat ho jata hai.

jahaa.n ko.ii qaanuun nahii.n hotaa, vahaa.n antःkaraN hotaa hai।

jahaa.n ko.ii qaanuun nahii.n hotaa, vahaa.n antःkaraN hotaa hai।

antःkaraN aatma kii aavaaz hai, manoveg shariir kii aavaaz hain।

antःkaraN aatma kii aavaaz hai, manoveg shariir kii aavaaz hain।

antःkaraN ham sabko kaayar banaa detaa hai।

antःkaraN ham sabko kaayar banaa detaa hai।

manushya ka antःkaraN devvaaNii hai।

manushya ka antःkaraN devvaaNii hai।

antःkaraN pratyek vyakti ke charitr ka saar hai।

antःkaraN pratyek vyakti ke charitr ka saar hai।

manushya ki aatma hi rajaniti hai, arthshastr hai, shiksha hai aur wigyan hai, isliye antratma ko susanskrit banana hi sabse adhik awashyak hai yadi hum antratma ko sushikshit bana len to rajaniti, arthshastr, shiksha aur wigyan ke parashn swayan hi hal ho jayenge

manushya ki aatma hi rajaniti hai, arthshastr hai, shiksha hai aur wigyan hai, isliye antratma ko susanskrit banana hi sabse adhik awashyak hai yadi hum antratma ko sushikshit bana len to rajaniti, arthshastr, shiksha aur wigyan ke parashn swayan hi hal ho jayenge

hamare hindu gunon avagunon ko nai disha mein kaun moDega? hamari ek baanh ko lakva maar gaya hai aur dusri baanh mein rakt bah raha hai. kya aisa koi upaay hai, jiske dvara hamari bekar baanh bhi raktaprvah ke niyam seekh sake?

hamare hindu gunon avagunon ko nai disha mein kaun moDega? hamari ek baanh ko lakva maar gaya hai aur dusri baanh mein rakt bah raha hai. kya aisa koi upaay hai, jiske dvara hamari bekar baanh bhi raktaprvah ke niyam seekh sake?

jiivit manushya ke li.e dushT antःkaraN kii yantrNaa to narak hai।

jiivit manushya ke li.e dushT antःkaraN kii yantrNaa to narak hai।

antःkaraN ka dansh manushyo.n ko danshan sikhaataa hai।

antःkaraN ka dansh manushyo.n ko danshan sikhaataa hai।

us manushya ka kisii baat me.n vishvaas na karo jo har baat me.n antःkaraN vaala nahii.n hai।

us manushya ka kisii baat me.n vishvaas na karo jo har baat me.n antःkaraN vaala nahii.n hai।

jahaa.n antःkaraN ka raajya praarambh hotaa hai, vahaa.n mera raajya samaapt ho jaataa hai।

jahaa.n antःkaraN ka raajya praarambh hotaa hai, vahaa.n mera raajya samaapt ho jaataa hai।

svtantrtaa se bhii adhik shaktishaalii ek aur shabd hai—'antःkaraN'।

svtantrtaa se bhii adhik shaktishaalii ek aur shabd hai—'antःkaraN'।

aatma ke li.e achchhaa antःkaraN vaisaa hii hai jaisaa shariir ke li.e svaasthya।

aatma ke li.e achchhaa antःkaraN vaisaa hii hai jaisaa shariir ke li.e svaasthya।

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.

khushi ka anubhav karte hue hamein uske prati chetan hone mein kathinai hoti hai. jab khushi guzar jati hai aur hum pichhe muDkar use dekhte aur achanak se mahsus karte hain—kabhi kabhar ashcharya ke sath—kitne khush the hum.

khushi ka anubhav karte hue hamein uske prati chetan hone mein kathinai hoti hai. jab khushi guzar jati hai aur hum pichhe muDkar use dekhte aur achanak se mahsus karte hain—kabhi kabhar ashcharya ke sath—kitne khush the hum.

satpurusho.n kii mahaantaa unke antःkaraN me.n hotii hai, na ki logo.n kii prshansaa men।

satpurusho.n kii mahaantaa unke antःkaraN me.n hotii hai, na ki logo.n kii prshansaa men।

antःkaraN to kaayro.n dvaara prayukt shabdmaatr hai, sarv-pratham iskii rachnaa shaktishaaliyo.n ko bhaybhiit rakhne ke li.e hu.ii thii।

antःkaraN to kaayro.n dvaara prayukt shabdmaatr hai, sarv-pratham iskii rachnaa shaktishaaliyo.n ko bhaybhiit rakhne ke li.e hu.ii thii।

raashtr ko chhoDiye, lekin avchetan ko samapt karke koi vyakti tak hosh, samajhdari aur pahchan nahin pa sakta.

raashtr ko chhoDiye, lekin avchetan ko samapt karke koi vyakti tak hosh, samajhdari aur pahchan nahin pa sakta.

Dauktar kainsar ke rogi ko bataye ki use kainsar hai, to wo svasth manasikta ka hai. par agar kainsar ke rogi ko Dauktar raag jaijaivanti sunvane lage, to Dauktar zarur manasik rog se grast hai. main janta hoon, kai lekhak is desh mein kainsar se bimar samaj ko raag jaijaivanti sunate hain.

Dauktar kainsar ke rogi ko bataye ki use kainsar hai, to wo svasth manasikta ka hai. par agar kainsar ke rogi ko Dauktar raag jaijaivanti sunvane lage, to Dauktar zarur manasik rog se grast hai. main janta hoon, kai lekhak is desh mein kainsar se bimar samaj ko raag jaijaivanti sunate hain.

vicharon ki asimit apurti aapke liye uplabdh hai. samucha gyaan, avishkar aur khojen brahmanDiy mastishk mein sambhavnaon ke roop mein maujud hain aur manaviy mastishk dvara unhen bahar nikalne ka intzaar kar rahin hain. har cheez apaki chetna mein hai.

vicharon ki asimit apurti aapke liye uplabdh hai. samucha gyaan, avishkar aur khojen brahmanDiy mastishk mein sambhavnaon ke roop mein maujud hain aur manaviy mastishk dvara unhen bahar nikalne ka intzaar kar rahin hain. har cheez apaki chetna mein hai.

maze mein khushhal hokar jina hai to Diskvar nahin ho sakte.

maze mein khushhal hokar jina hai to Diskvar nahin ho sakte.

apne vakshasthal me.n svargiiy agni kii us chingaarii ko sajiiv rakhne ka prayatn karo jise antःkaraN kahte hain।

apne vakshasthal me.n svargiiy agni kii us chingaarii ko sajiiv rakhne ka prayatn karo jise antःkaraN kahte hain।

manav hriday par sangit ka itna prabal paDta hai ki ye kshan bhar mein chitt ki ekagrata la deta hai.

manav hriday par sangit ka itna prabal paDta hai ki ye kshan bhar mein chitt ki ekagrata la deta hai.

surdas ki saundarya chetna aur naitik chetna mein koi antral nahin hai. unka kavya naitikta ke updesh ka kavya nahin hai.

surdas ki saundarya chetna aur naitik chetna mein koi antral nahin hai. unka kavya naitikta ke updesh ka kavya nahin hai.

kisi ek lakshya par ekaagr hone se agar wo bauddhik qism ka nahin hai to mainD (seribral) ki kriya (phankshning) ka bailens khatm ho jata hai aur phalasvarup ek histiriya avastha praapt hoti hai aur adami apne vishvason aur sujhavon ki manchahi akriti hi nahin dekhta hai balki avchetan mein vyaapt vibhinn bhavnaon dvara janit use matibhram (hailyusineshan) bhi hone shuru ho jate hain.

kisi ek lakshya par ekaagr hone se agar wo bauddhik qism ka nahin hai to mainD (seribral) ki kriya (phankshning) ka bailens khatm ho jata hai aur phalasvarup ek histiriya avastha praapt hoti hai aur adami apne vishvason aur sujhavon ki manchahi akriti hi nahin dekhta hai balki avchetan mein vyaapt vibhinn bhavnaon dvara janit use matibhram (hailyusineshan) bhi hone shuru ho jate hain.

kyaa tum nahii.n dekhte ki tumhaaraa antःkaraN tumhaare andar viraajmaan anya log hain, anya kuchh nahii.n ?

kyaa tum nahii.n dekhte ki tumhaaraa antःkaraN tumhaare andar viraajmaan anya log hain, anya kuchh nahii.n ?

manaviy sharir ki bhanti sanskriti ka sharir bhi jaD aur chetan ke sanyog se nirmit hota hai.

manaviy sharir ki bhanti sanskriti ka sharir bhi jaD aur chetan ke sanyog se nirmit hota hai.

chetna aur ruchi ka phalak baDa hona hi chahiye.

chetna aur ruchi ka phalak baDa hona hi chahiye.

dharm karm ka svtantr purusharth hai to niti se bhinn hai—niti upaay kaushal hai, aur koi bhi vastu, chahe jaD ho ya chetan, chahe manushya hi kyon na ho, sabhi uske liye upaay ban sakte hain. dharm mein par ko upey samajhna chahiye, upaay nahin.

dharm karm ka svtantr purusharth hai to niti se bhinn hai—niti upaay kaushal hai, aur koi bhi vastu, chahe jaD ho ya chetan, chahe manushya hi kyon na ho, sabhi uske liye upaay ban sakte hain. dharm mein par ko upey samajhna chahiye, upaay nahin.

shamsher ki sahityik chetna mein kala ke sarvabhaumik adarshon (yunivarsal aiDils) ki vyapti hai.

shamsher ki sahityik chetna mein kala ke sarvabhaumik adarshon (yunivarsal aiDils) ki vyapti hai.

vidhva mata cheel se bhi adhik jagaruk hoti hai. prsang aane par wo hinstr bhi ban sakti hai.

vidhva mata cheel se bhi adhik jagaruk hoti hai. prsang aane par wo hinstr bhi ban sakti hai.

manushya har wiwek se upar hai—ek chetna, jo prkriti ka nahin balki itihas ka utpad hai

manushya har wiwek se upar hai—ek chetna, jo prkriti ka nahin balki itihas ka utpad hai

yadi prem svapn hai to shraddha jagran hai.

yadi prem svapn hai to shraddha jagran hai.

dharmik prvritti har adami mein bahut hi bhitar tak jaDen jamaye rahti hai. jab tak wo gyaan ke sagar mein gote nahin laga leta, gyani ke gyaan par uske purkhon ka gyaan havi rahta hai.

dharmik prvritti har adami mein bahut hi bhitar tak jaDen jamaye rahti hai. jab tak wo gyaan ke sagar mein gote nahin laga leta, gyani ke gyaan par uske purkhon ka gyaan havi rahta hai.

manushya ko andhe ke saman jivan yapan nahin karna chahiye, jivan ke tatvon ki mimasa karni chahiye. aprikshit jivan jine yogya nahin.

manushya ko andhe ke saman jivan yapan nahin karna chahiye, jivan ke tatvon ki mimasa karni chahiye. aprikshit jivan jine yogya nahin.

parampara se har samaj ki kuch sangatiyan hoti hain, samanjasya hote hain, anupat hote hain. ye vyakti aur samaj donon ke hote hain. jab ye tangati gaDbaD hoti hai tab chetna mein chamak paida hoti hai.

parampara se har samaj ki kuch sangatiyan hoti hain, samanjasya hote hain, anupat hote hain. ye vyakti aur samaj donon ke hote hain. jab ye tangati gaDbaD hoti hai tab chetna mein chamak paida hoti hai.

hum keval yahi chahte hain ki apni dasha na bhulen, mrigtrishna hamein path se bhrasht na kare aur hammen nyaay aur anyay, sadhu aur asadhu ke antar ka gyaan isliye jagrat rahe ki hum dhokha khakar jatiy charitr or unnati ka naash na karte rahen.

hum keval yahi chahte hain ki apni dasha na bhulen, mrigtrishna hamein path se bhrasht na kare aur hammen nyaay aur anyay, sadhu aur asadhu ke antar ka gyaan isliye jagrat rahe ki hum dhokha khakar jatiy charitr or unnati ka naash na karte rahen.

bina sansiddi ke hamara manasik vishvas ek kriyashil vastavikta nahin ban sakta; ye abhi bhi gyaan ka akar liye rahega, ek jivant satya ka nahin, ek vichar maatr rahega, tab bhi ek shakti nahin.

bina sansiddi ke hamara manasik vishvas ek kriyashil vastavikta nahin ban sakta; ye abhi bhi gyaan ka akar liye rahega, ek jivant satya ka nahin, ek vichar maatr rahega, tab bhi ek shakti nahin.

jab dhyaan mein vastu ka roop ya bahari bhaag parityakt ho jata hai, tabhi samadhi avastha aati hai.

jab dhyaan mein vastu ka roop ya bahari bhaag parityakt ho jata hai, tabhi samadhi avastha aati hai.

jivan se sanvedanshil, grahanshil aur sakriy sambandh banaye rakhne ka sangharsh karti hui chetna na smritihin hoti hai, na smritijivi.

jivan se sanvedanshil, grahanshil aur sakriy sambandh banaye rakhne ka sangharsh karti hui chetna na smritihin hoti hai, na smritijivi.

manushya ka bahya vyaktitv jis poorn purnta ko uplabdh karne mein saksham hai, wo bhi uske bhitar vidyaman aatma ki sanatan purnta ki siddhi hi hai.

manushya ka bahya vyaktitv jis poorn purnta ko uplabdh karne mein saksham hai, wo bhi uske bhitar vidyaman aatma ki sanatan purnta ki siddhi hi hai.

jab aap samagr roop se savdhan hote hain to vahan koi sva nahin ho sakta.

jab aap samagr roop se savdhan hote hain to vahan koi sva nahin ho sakta.

parampara ko jaD aur vikas ko gatiman manna hamari vichar prakriya mein rooDh ho gaya hai.

parampara ko jaD aur vikas ko gatiman manna hamari vichar prakriya mein rooDh ho gaya hai.

isse pahle ki main mar jaun, mujhe apne logon ko ek nishchit rajnitik disha deni chahiye. ve hamesha gharib, utpiDit vanchit rahe hain. isi karan aaj unmen ek nai chetna aur naya akrosh janm le raha hai.

isse pahle ki main mar jaun, mujhe apne logon ko ek nishchit rajnitik disha deni chahiye. ve hamesha gharib, utpiDit vanchit rahe hain. isi karan aaj unmen ek nai chetna aur naya akrosh janm le raha hai.

pratyek yug ka apna sandesh hota hai. sandeshon ko vahi sabse pahle sunte hain, jo vishv ki unnati ki DyoDhi par apni sabse adhik bahumulya vastu ki bhent chaDhate hain.

pratyek yug ka apna sandesh hota hai. sandeshon ko vahi sabse pahle sunte hain, jo vishv ki unnati ki DyoDhi par apni sabse adhik bahumulya vastu ki bhent chaDhate hain.

dipashikha ka parkash usi ka margadarshak hoga, jiske netr khule hon.

dipashikha ka parkash usi ka margadarshak hoga, jiske netr khule hon.

mere liye ek jagaruk samkalin chetna ka arth hi ye hai ki wo apni samagrata mein usi tarah apne atit ko bhi soch aur istemal kar sake jaise apne vartaman ko, aur use aaj ki sahi Dhang ki jankariyon se joDkar dekh sake.

mere liye ek jagaruk samkalin chetna ka arth hi ye hai ki wo apni samagrata mein usi tarah apne atit ko bhi soch aur istemal kar sake jaise apne vartaman ko, aur use aaj ki sahi Dhang ki jankariyon se joDkar dekh sake.

sadhak ko sarvapratham apne vaiyaktik sanklap dvara ahankarpurn shaktiyon par adhikar karke unhen parkash evan jo sahi hai uski or moDna hoga; ek baar muD jane par bhi use unhen prshikshit karna hoga ki ve sada us parkash aur sachchai ko pahchanen, sada svikaren tatha sada uska anusran karen.

sadhak ko sarvapratham apne vaiyaktik sanklap dvara ahankarpurn shaktiyon par adhikar karke unhen parkash evan jo sahi hai uski or moDna hoga; ek baar muD jane par bhi use unhen prshikshit karna hoga ki ve sada us parkash aur sachchai ko pahchanen, sada svikaren tatha sada uska anusran karen.

ek jagaruk sahityik vivek kisi na kisi roop mein apne klasiks ko barabar charcha ke kendr mein rakhkar jivit rakhta hai aur unhen jivit rakhna ek desh ki sanskritik chetna ko jivit rakhna hai.

ek jagaruk sahityik vivek kisi na kisi roop mein apne klasiks ko barabar charcha ke kendr mein rakhkar jivit rakhta hai aur unhen jivit rakhna ek desh ki sanskritik chetna ko jivit rakhna hai.