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जो किसी चीज़ की इच्छा न रखता हो और प्रकृति के साथ विलीन न हो, उसके लिए प्रकृति के अनेक परिवर्तन, सौंदर्य और उदात्तता का एक अनुपम दृश्य प्रस्तुत करते हैं।

ichchha ka ye jo sahj dharm hai ki wo dusre ki ichchha ko chahti hai, keval zor—zabaradasti par hi uska anand nirbhar nahin hai.

ichchha ka ye jo sahj dharm hai ki wo dusre ki ichchha ko chahti hai, keval zor—zabaradasti par hi uska anand nirbhar nahin hai.

adarsh akanksha maatr hi nahin hai. wo sankalp bhi hai. kyonki jin akankshaon ke pichhe sankalp ka bal nahin, unka hona ya na hona barabar hi hai.

adarsh akanksha maatr hi nahin hai. wo sankalp bhi hai. kyonki jin akankshaon ke pichhe sankalp ka bal nahin, unka hona ya na hona barabar hi hai.

aadim manav ki ye ek svabhavik vritti hai ki wo bahya vastu jagat ko apni kalpana ke dvara, apni akankshaon ke anurup chitrit karta hai.

aadim manav ki ye ek svabhavik vritti hai ki wo bahya vastu jagat ko apni kalpana ke dvara, apni akankshaon ke anurup chitrit karta hai.

prshansa chahna shayad devatv hai. tabhi to har devta ki prshansa ke liye duniya ki har bhasha mein agnit granth rache ge hain.

prshansa chahna shayad devatv hai. tabhi to har devta ki prshansa ke liye duniya ki har bhasha mein agnit granth rache ge hain.

is sansar mein bina pratirodh, bina hinsa aur bina ichchha ke koi rah hi nahin sakta. abhi sansar us avastha mein nahin pahuncha ki ye adarsh samaj mein praapt kiye ja saken.

is sansar mein bina pratirodh, bina hinsa aur bina ichchha ke koi rah hi nahin sakta. abhi sansar us avastha mein nahin pahuncha ki ye adarsh samaj mein praapt kiye ja saken.

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.

kaam ahar ke saman sharir ki sthiti ka hetu hai. jis prakar sharir ki sthiti ke liye ahar (bhojan) ka sevan avashyak hai usi prakar sharir ke liye kaam ka sevan bhi avashyak hai.

kaam ahar ke saman sharir ki sthiti ka hetu hai. jis prakar sharir ki sthiti ke liye ahar (bhojan) ka sevan avashyak hai usi prakar sharir ke liye kaam ka sevan bhi avashyak hai.

nakhakshat se uchchhisht stnon ko door se hi dekhkar arthat nakhakshat se uchchhisht stnon vali yuvti nayika ko door se hi dekhkar parpurush ke man mein uske prati samman aur prem bhavna arthat sambhog ki kamna utpatt ho jati hai.

nakhakshat se uchchhisht stnon ko door se hi dekhkar arthat nakhakshat se uchchhisht stnon vali yuvti nayika ko door se hi dekhkar parpurush ke man mein uske prati samman aur prem bhavna arthat sambhog ki kamna utpatt ho jati hai.

jivankal mein atyadhik vriddhi ka paksh lene valon ke paas koi vastavik samadhan nahin hai. sivaye ye kahne ki jab samasyayen hamare samne ayenge, to hum unse nipatna seekh lenge. kuch ne kaha ki agar hamare samne jivankal bahut baDh jane se jansankhya ki samasya paida hogi, to hamein ek nishchit umr par pahunch jane ke baad dharti chhoDkar kisi dusre grah par bas jana chahiye.

jivankal mein atyadhik vriddhi ka paksh lene valon ke paas koi vastavik samadhan nahin hai. sivaye ye kahne ki jab samasyayen hamare samne ayenge, to hum unse nipatna seekh lenge. kuch ne kaha ki agar hamare samne jivankal bahut baDh jane se jansankhya ki samasya paida hogi, to hamein ek nishchit umr par pahunch jane ke baad dharti chhoDkar kisi dusre grah par bas jana chahiye.

pranshsa ke jaal mein saralta se phansta hai—madhyam sthiti ka adami. jo baDa hai, wo isliye ki prshansa se uska pet aadha to bhar hi gaya hoga, ya isliye ki wo is jaal ko dekh leta hai, phansega nahin. nipat nimn shreni ka adami prshansa ko uphaas samajhkar naraz ho jayega. par madhyamargi janta hai ki wo nipat nikrisht nahin hai. uske man mein baDa kahlane ki havis bhi hoti hai.

pranshsa ke jaal mein saralta se phansta hai—madhyam sthiti ka adami. jo baDa hai, wo isliye ki prshansa se uska pet aadha to bhar hi gaya hoga, ya isliye ki wo is jaal ko dekh leta hai, phansega nahin. nipat nimn shreni ka adami prshansa ko uphaas samajhkar naraz ho jayega. par madhyamargi janta hai ki wo nipat nikrisht nahin hai. uske man mein baDa kahlane ki havis bhi hoti hai.

kisi bhi insaan ki khushi ke liye ye bahut mahattvpurn hai ki use apni svabhavik ichchhaon aur akankshaon ko pura karne ki svtantrta ho.

kisi bhi insaan ki khushi ke liye ye bahut mahattvpurn hai ki use apni svabhavik ichchhaon aur akankshaon ko pura karne ki svtantrta ho.

yadi koi vyakti premiyon ki manःsthiti ka sookshm nirikshan kare to ye samajh jayega ki prem ki utpatti ke mool mein manushya ki niji ichchhayen aur vyaktigat santushti ki khoj ki bhavna antnirhit hoti hai.

yadi koi vyakti premiyon ki manःsthiti ka sookshm nirikshan kare to ye samajh jayega ki prem ki utpatti ke mool mein manushya ki niji ichchhayen aur vyaktigat santushti ki khoj ki bhavna antnirhit hoti hai.

mahila ko samman aur purush ko sarahna ki zarurat hoti hai.

mahila ko samman aur purush ko sarahna ki zarurat hoti hai.

koi bhi mahila is nakaratmak aur ghalat dharna ke prati vishesh roop se ati sanvedanshil hoti hai ki wo prem pane ke yogya nahin hai. yadi bachpan mein usne bura bartav dekha hai ya wo svayan iska shikar ho chuki hai, to prem pane ke yogya nahin hone ke ahsas ke prati wo aur bhi adhik sanvedanshil hoti hai. isse uske liye apna mahattv tay karna kathin ho jata hai. mahattvhin hone ka ye ahsas achetan man mein chhipa hota hai, jisse ye Dar utpann hota hai ki use anya logon ki zarurat hogi. uske man ke ek kone mein kahin ye kalpana paida hoti hai ki use samarthan nahin milega.

koi bhi mahila is nakaratmak aur ghalat dharna ke prati vishesh roop se ati sanvedanshil hoti hai ki wo prem pane ke yogya nahin hai. yadi bachpan mein usne bura bartav dekha hai ya wo svayan iska shikar ho chuki hai, to prem pane ke yogya nahin hone ke ahsas ke prati wo aur bhi adhik sanvedanshil hoti hai. isse uske liye apna mahattv tay karna kathin ho jata hai. mahattvhin hone ka ye ahsas achetan man mein chhipa hota hai, jisse ye Dar utpann hota hai ki use anya logon ki zarurat hogi. uske man ke ek kone mein kahin ye kalpana paida hoti hai ki use samarthan nahin milega.

chizon ko der tak dekhana tumhein paripakv banata hai aur unke gahre arth samjhata hai.

chizon ko der tak dekhana tumhein paripakv banata hai aur unke gahre arth samjhata hai.

paanch indriyon, krosh, maan, maya, lobh aur sabse adhik durjay apni aatma ko jitna chahiye. ek aatma ke jeet lene par sab kuch jeet liya jata hai.

paanch indriyon, krosh, maan, maya, lobh aur sabse adhik durjay apni aatma ko jitna chahiye. ek aatma ke jeet lene par sab kuch jeet liya jata hai.

hamari avashyaktayen jab tak is bhautik srishti ki sankuchit sima ke bhitar ki vastuon tak hi parimit rahti hain, tab tak hamein iishvar ki koi zarurat nahin paDti.

hamari avashyaktayen jab tak is bhautik srishti ki sankuchit sima ke bhitar ki vastuon tak hi parimit rahti hain, tab tak hamein iishvar ki koi zarurat nahin paDti.

alpvittvala vyakti agar ek din ke liye apna raja ka shauk pura karne jaye to wo das din ke liye apne ko divaliya bana Dalta hai, uske alava uske paas aur koi upaay nahin rahta hai.

alpvittvala vyakti agar ek din ke liye apna raja ka shauk pura karne jaye to wo das din ke liye apne ko divaliya bana Dalta hai, uske alava uske paas aur koi upaay nahin rahta hai.

sansar mein adhikansh dushkarm vyaktigat asakti ke karan hi kiye ge hain.

sansar mein adhikansh dushkarm vyaktigat asakti ke karan hi kiye ge hain.

indriyon ke anubhav se jo gyaan paida hota hai vahi gyaan hai aur vahi gyaan sanskriti ka adhar hai. yadi aap indriy sukh par rok laga rahe hain to aap adami ki gyanarjan vritti par bhi rok laga rahe hain.

indriyon ke anubhav se jo gyaan paida hota hai vahi gyaan hai aur vahi gyaan sanskriti ka adhar hai. yadi aap indriy sukh par rok laga rahe hain to aap adami ki gyanarjan vritti par bhi rok laga rahe hain.

madhyavarg mein baDhta bhrashtachar, apradhikran darasal ichchha jagat mein bane rahne ki haDabDai koshishen bhar hain. ichchha jagat ko yatharth mein badalne ka ek aytharth tariqa.

madhyavarg mein baDhta bhrashtachar, apradhikran darasal ichchha jagat mein bane rahne ki haDabDai koshishen bhar hain. ichchha jagat ko yatharth mein badalne ka ek aytharth tariqa.

manushya ka asanyam aur uski baDhi hui vilas lalsa hi samay samay par manushya jati ke patan ka karan banti rahi hai.

manushya ka asanyam aur uski baDhi hui vilas lalsa hi samay samay par manushya jati ke patan ka karan banti rahi hai.

jo vastav mein brahamchari rahte hain ve kroor, sanki, ziddi aur amanaviy ho jate hain. samanya seks jivan har manushya ka hona chahiye.

jo vastav mein brahamchari rahte hain ve kroor, sanki, ziddi aur amanaviy ho jate hain. samanya seks jivan har manushya ka hona chahiye.

jivan ke vistar ki ichchha rakhna marichika ke pichhe bhagne jaisa haih asli amarta se kam kuch bhi, kabhi paryapt nahin hoga aur wo kabhi nahin hoti. agar hum buDhape par jeet hasil kar len, to bhi hum hadson, yuddh, mahamari ya paryavran ki lasadiyon mein jaan ganva sakte hain. sabse saral ye hoga ki hum maan len ki jivan simit hai.

jivan ke vistar ki ichchha rakhna marichika ke pichhe bhagne jaisa haih asli amarta se kam kuch bhi, kabhi paryapt nahin hoga aur wo kabhi nahin hoti. agar hum buDhape par jeet hasil kar len, to bhi hum hadson, yuddh, mahamari ya paryavran ki lasadiyon mein jaan ganva sakte hain. sabse saral ye hoga ki hum maan len ki jivan simit hai.

ichchha, agyan aur asman, yahi bandhan ke trividh dvaar hain.

ichchha, agyan aur asman, yahi bandhan ke trividh dvaar hain.

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.

yash ka unmaad bahut bura hota hai. narmal yashokamna rahe aur narmal tariqe se yash mile to theek hai. sab yash chahte hain. magar kuch log zyada ustaad hote hain. ve jante hain ki sadharan tariqe se hamara simit yash phailega. isliye ve aise tariqe apnate hain, jinse unki hansi uDe.

yash ka unmaad bahut bura hota hai. narmal yashokamna rahe aur narmal tariqe se yash mile to theek hai. sab yash chahte hain. magar kuch log zyada ustaad hote hain. ve jante hain ki sadharan tariqe se hamara simit yash phailega. isliye ve aise tariqe apnate hain, jinse unki hansi uDe.

mahilaon ke liye na sirf dusron ki avashyakta duvidhajnak hoti hai, balki nirash hona ya parityag hona khaas taur par dard bhara hota hai, sabse chhote tariqon se bhi. dusron par nirbhar hona aur phir nazarandaz kiya jana, bhula diya jana ya kharij kiya jana kisi mahila ke liye asan nahin hota. dusron ki zarurat mahila ko sanvedanshil aur asurakshit sthiti mein rakh deti hai. nazarandaz kiye jane ya nirash kiye jane se use zyada chot pahunchti hai, kyonki isse uske andar ki ye ghalat dharna pusht hoti hai ki wo mahattvhin hai.

mahilaon ke liye na sirf dusron ki avashyakta duvidhajnak hoti hai, balki nirash hona ya parityag hona khaas taur par dard bhara hota hai, sabse chhote tariqon se bhi. dusron par nirbhar hona aur phir nazarandaz kiya jana, bhula diya jana ya kharij kiya jana kisi mahila ke liye asan nahin hota. dusron ki zarurat mahila ko sanvedanshil aur asurakshit sthiti mein rakh deti hai. nazarandaz kiye jane ya nirash kiye jane se use zyada chot pahunchti hai, kyonki isse uske andar ki ye ghalat dharna pusht hoti hai ki wo mahattvhin hai.

agar hum khud mein aisi ichchha pate hain jise is duniya mein kuch bhi santusht nahin kar sakta hai, to sabse sambhavit spashtikran ye hai ki hum dusri duniya ke liye bane hain.

agar hum khud mein aisi ichchha pate hain jise is duniya mein kuch bhi santusht nahin kar sakta hai, to sabse sambhavit spashtikran ye hai ki hum dusri duniya ke liye bane hain.

brahmanD se apni manchahi cheez mangne ka matlab is bare mein aspasht hona hai ki aap kya chahte hain. agar aapke dimagh mein aspasht tasvir hai to aapne maang liya hai.

brahmanD se apni manchahi cheez mangne ka matlab is bare mein aspasht hona hai ki aap kya chahte hain. agar aapke dimagh mein aspasht tasvir hai to aapne maang liya hai.

ek poorn evan mukt prani kabhi kisi cheez ki akanksha nahin karta.

ek poorn evan mukt prani kabhi kisi cheez ki akanksha nahin karta.

jin bhavon ki jaDen hil gai hain yadi unka sthaan grhan karne ka anya upyogi bhavon ko avsar na diya gaya to hriday, hriday nahin rah jayega.

jin bhavon ki jaDen hil gai hain yadi unka sthaan grhan karne ka anya upyogi bhavon ko avsar na diya gaya to hriday, hriday nahin rah jayega.

jaisa karne se jiski prapti hoti hai, vaisa nahin karte ho to uske liye duःkhit na raho. karne ke pahle duःkha karna aprapti ko hi bulata hai.

jaisa karne se jiski prapti hoti hai, vaisa nahin karte ho to uske liye duःkhit na raho. karne ke pahle duःkha karna aprapti ko hi bulata 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.

hamein jo chahiye so milta hai, ye purana niyam hai. jo khoje so pave. dharm ki akanksha hona baDi kathin baat hai. ise hum sadharnatः jitna saral samajhte hain, wo utni saral nahin hai. phir hum ye to bhool hi jate hain ki kathayen sunna ya pustken paDhna dharm nahin hai. dharm to ek satat yuddh hai. svayan apni prkriti ka daman karte rahna, jab tak us par vijay praapt na ho jaye, tab tak nirantar laDte, rahna— isi ka naam dharm hai.

hamein jo chahiye so milta hai, ye purana niyam hai. jo khoje so pave. dharm ki akanksha hona baDi kathin baat hai. ise hum sadharnatः jitna saral samajhte hain, wo utni saral nahin hai. phir hum ye to bhool hi jate hain ki kathayen sunna ya pustken paDhna dharm nahin hai. dharm to ek satat yuddh hai. svayan apni prkriti ka daman karte rahna, jab tak us par vijay praapt na ho jaye, tab tak nirantar laDte, rahna— isi ka naam dharm hai.

मेरी परिकल्पना और मेरी रूझान के अनुकूल, आकर्षण के केन्द्र हैं आरंभ से ही—त्यागी की वृत्ति, सादा जीवन और उच्च विचार, तथा देश-सेवा के लिए हार्दिक अनुरक्ति।

sawere se hi main apne sansar ke bare mein sochna pranrabh kar deta hoon, kyonki ye mera sansar jo hai—meri ichchha hi is sansar ka kendr hai main kya chahta hoon, kya nahin chahta, main kise rakhunga, kise chhoD dunga—inhin sab baton ko beech mein rakhkar mera sansar hai

sawere se hi main apne sansar ke bare mein sochna pranrabh kar deta hoon, kyonki ye mera sansar jo hai—meri ichchha hi is sansar ka kendr hai main kya chahta hoon, kya nahin chahta, main kise rakhunga, kise chhoD dunga—inhin sab baton ko beech mein rakhkar mera sansar hai

svechchhapurti sadhana hi jiska svbhaav hai, aisa manushya vyavastha ki or jhuke bhi to keval isliye jhuk sakta hai kyonki uski ichchha anya ko bhi apni ichchhapurti ka sadhan banana chahti hai—aise mein danD ka hi samrajya ho sakta hai, vyavastha ubhre bhi to daas vyavastha hi ubhregi, koi paraspar bhaav janya ‘samjhauta’ kaise banega?

svechchhapurti sadhana hi jiska svbhaav hai, aisa manushya vyavastha ki or jhuke bhi to keval isliye jhuk sakta hai kyonki uski ichchha anya ko bhi apni ichchhapurti ka sadhan banana chahti hai—aise mein danD ka hi samrajya ho sakta hai, vyavastha ubhre bhi to daas vyavastha hi ubhregi, koi paraspar bhaav janya ‘samjhauta’ kaise banega?

trishNaa, krodh aur bhay - in tiino.n vrittiyo.n ke nashT ho jaane par pragyaa sthir hotii hai।

trishNaa, krodh aur bhay - in tiino.n vrittiyo.n ke nashT ho jaane par pragyaa sthir hotii hai।

sanjivta duःkha nivritti ke liye chhataptane hi ka naam hai, paDe paDe anand ke chasak lene ka nahin.

sanjivta duःkha nivritti ke liye chhataptane hi ka naam hai, paDe paDe anand ke chasak lene ka nahin.

kuch hasil karne ki lalsa rakhne vale kisi bhi adami ke liye jhooth aur chhal ka ek jaal bunna sabse zyada karagar hota hai.

kuch hasil karne ki lalsa rakhne vale kisi bhi adami ke liye jhooth aur chhal ka ek jaal bunna sabse zyada karagar hota hai.

rachnatmak prakriya apaki manchahi cheez ko pane mein apaki madad karti hai! iske teen asan qadam hai ha mangen, yaqin karen, aur payen.

rachnatmak prakriya apaki manchahi cheez ko pane mein apaki madad karti hai! iske teen asan qadam hai ha mangen, yaqin karen, aur payen.

aatma ke sammukh to anant jivan paDa hua hai—adhyavsay ke saath lage rahne par tumhari manokamana avashya poorn hogi.

aatma ke sammukh to anant jivan paDa hua hai—adhyavsay ke saath lage rahne par tumhari manokamana avashya poorn hogi.

ichchha ko jahan anya ichchha ki chaah hoti hai, vahan ichchha phir svadhin nahin rah jati.

ichchha ko jahan anya ichchha ki chaah hoti hai, vahan ichchha phir svadhin nahin rah jati.

duniya mein maujud achchhi chize kabhi khatm nahin hongi, kyonki yahan sabke liye paryapt se zyada hai. jivan prachur aur samriddh hona chahiye.

duniya mein maujud achchhi chize kabhi khatm nahin hongi, kyonki yahan sabke liye paryapt se zyada hai. jivan prachur aur samriddh hona chahiye.

jo lekhak ko samanya samaj se uupar aish aram ki zindagi ki suvidha kar dena chahte hain, ve uski sahityik maut ka prbandh karna chahte hain.

jo lekhak ko samanya samaj se uupar aish aram ki zindagi ki suvidha kar dena chahte hain, ve uski sahityik maut ka prbandh karna chahte hain.

‘nishkam’ ka arth hai ichchha shaktirup nimn parinam ka tyaag aur uchch parinam ka avirbhav.

‘nishkam’ ka arth hai ichchha shaktirup nimn parinam ka tyaag aur uchch parinam ka avirbhav.

agar jivan ki bhautik zarurton ko jutana hi bhautikvad hai to phir pashchim ke logon ko bharatiy logon ki apeksha kam hi bura kaha jayega.

agar jivan ki bhautik zarurton ko jutana hi bhautikvad hai to phir pashchim ke logon ko bharatiy logon ki apeksha kam hi bura kaha jayega.

paisa bhavanatmak avashyaktayen puri nahin karta.

paisa bhavanatmak avashyaktayen puri nahin karta.