1 پر

anubhav karo, kintu abhibhut mat ho paDo, anyatha chal nahin paoge. yadi abhibhut hona hai to iishvraprem mein ho jao.

anubhav karo, kintu abhibhut mat ho paDo, anyatha chal nahin paoge. yadi abhibhut hona hai to iishvraprem mein ho jao.

hum iishvar ko dekh nahin sakte. yadi hum iishvar ko dekhne ka prayatn karte hain, to hum iishvar ki ek vikrit aur bhayanak akriti bana Dalte hain.

hum iishvar ko dekh nahin sakte. yadi hum iishvar ko dekhne ka prayatn karte hain, to hum iishvar ki ek vikrit aur bhayanak akriti bana Dalte hain.

jab pujybhav ki vriddhi ke saath shraddhabhajan ke samipya laabh ki prvritti ho, uski satta ke kai rupon ke sakshatkar ki vasana ho, tab hriday mein bhakti ka pradurbhav samajhna chahiye.

jab pujybhav ki vriddhi ke saath shraddhabhajan ke samipya laabh ki prvritti ho, uski satta ke kai rupon ke sakshatkar ki vasana ho, tab hriday mein bhakti ka pradurbhav samajhna chahiye.

jati ke unmulan ki drishti se dekhen to (. . . ) santon ke sangharsh se samaj par koi prabhav nahin paDa hai. manushya ka mulya svyansiddh hai, svatः aspasht hai; ye mulya use bhakti ke maarg par chalkar nahin milta.

jati ke unmulan ki drishti se dekhen to (. . . ) santon ke sangharsh se samaj par koi prabhav nahin paDa hai. manushya ka mulya svyansiddh hai, svatः aspasht hai; ye mulya use bhakti ke maarg par chalkar nahin milta.

sankirnta ke nikat jane se man sankirn ho jata hai evan vistriti ke nikat jane se man vistriti laabh karta hai; usi prakar bhakt ke nikat jane se man udaar hota hai, aur jitni udarta hai utni hi shanti.

sankirnta ke nikat jane se man sankirn ho jata hai evan vistriti ke nikat jane se man vistriti laabh karta hai; usi prakar bhakt ke nikat jane se man udaar hota hai, aur jitni udarta hai utni hi shanti.

kabir pratyek laukik aur alaukik vastu ko julahe ki nazar se dekhte hain. unke liye iishvar bhi ek bunkar hi hai aur uski ye duniya tatha manav kaya—‘jhini jhini bini chadariya hai. ’

kabir pratyek laukik aur alaukik vastu ko julahe ki nazar se dekhte hain. unke liye iishvar bhi ek bunkar hi hai aur uski ye duniya tatha manav kaya—‘jhini jhini bini chadariya hai. ’

pahle iishvar prapti karo. uske upraant grihasthashram mein bhi raha ja sakta hai. garhasthya jivan ki gandh lag jane par iishvar prapti kathin ho jati hai.

pahle iishvar prapti karo. uske upraant grihasthashram mein bhi raha ja sakta hai. garhasthya jivan ki gandh lag jane par iishvar prapti kathin ho jati hai.

jab manushya iishvar ko dekhta hai, to wo use manushya roop mein dekhta hai. isi prakar anya prani bhi iishvar ko apni apni kalpana, apne apne roop ke anusar dekhte hain.

jab manushya iishvar ko dekhta hai, to wo use manushya roop mein dekhta hai. isi prakar anya prani bhi iishvar ko apni apni kalpana, apne apne roop ke anusar dekhte hain.

bhagvatpremiyon ko kisi indrjaal se nahin Darna chahiye.

bhagvatpremiyon ko kisi indrjaal se nahin Darna chahiye.

jabhi apne kukarm ke liye tum anutapt hoge, tabhi parampita tumhein kshama karenge; aur, kshama milne par hi samjhoge, tumhare hriday mein pavitra santvna aa rahi hai; aur, tabhi tum vinit, shaant aur anandit hoge.

jabhi apne kukarm ke liye tum anutapt hoge, tabhi parampita tumhein kshama karenge; aur, kshama milne par hi samjhoge, tumhare hriday mein pavitra santvna aa rahi hai; aur, tabhi tum vinit, shaant aur anandit hoge.

parmatma ki kripa par mera akhanD vishvas hai. wo kabhi tutnevala bhi nahin. dharmagranthon par meri atut shraddha hai.

parmatma ki kripa par mera akhanD vishvas hai. wo kabhi tutnevala bhi nahin. dharmagranthon par meri atut shraddha hai.

jo iishvar se prem karna chahta hai, use apni utkat abhilashaon ka tyaag karna chahiye, iisvar ko chhoD anya kisi baat ki kamna nahin karni chahiye.

jo iishvar se prem karna chahta hai, use apni utkat abhilashaon ka tyaag karna chahiye, iisvar ko chhoD anya kisi baat ki kamna nahin karni chahiye.

prem, premi aur premaspad arthat bhakti, bhakt aur bhagvan tinon ek hi hain!

prem, premi aur premaspad arthat bhakti, bhakt aur bhagvan tinon ek hi hain!

aatma prem ke satat vikas path par parmatma ke sanyog ki kamna se gatiman hai.

aatma prem ke satat vikas path par parmatma ke sanyog ki kamna se gatiman hai.

bhakti dvara apni vyakt satta ko bhagvan ki vyakt satta mein milana manushya ke liye jitna sugam hai utna gyaan dvara brahm ki avyakt satta mein apni vyakt satta ko milana nahin.

bhakti dvara apni vyakt satta ko bhagvan ki vyakt satta mein milana manushya ke liye jitna sugam hai utna gyaan dvara brahm ki avyakt satta mein apni vyakt satta ko milana nahin.

nakli bhakti yukt manushya updesh nahin le sakta, updeshta ke roop mein updesh de sakta hai; isiliye koi use updesh deta hai to uske chehre par kosh ke lakshan, virakti ke lakshan, sang chhoDne ki cheshta ityadi lakshan praayः aspasht parkash pate hain.

nakli bhakti yukt manushya updesh nahin le sakta, updeshta ke roop mein updesh de sakta hai; isiliye koi use updesh deta hai to uske chehre par kosh ke lakshan, virakti ke lakshan, sang chhoDne ki cheshta ityadi lakshan praayः aspasht parkash pate hain.

bhagvan ka jo pratik tulsidasji ne lok ke sanmukh rakha hai, bhakti ka jo prkrit alamban unhonne khaDa kiya hai, usmen saundarya, shakti aur sheel, tinon vibhutiyon ki parakashtha hai.

bhagvan ka jo pratik tulsidasji ne lok ke sanmukh rakha hai, bhakti ka jo prkrit alamban unhonne khaDa kiya hai, usmen saundarya, shakti aur sheel, tinon vibhutiyon ki parakashtha hai.

dharm ko janne ka arth hai vishay ke mool karan ko janna, aur vahi janna gyaan hai. us mool ke prati anurakti hi hai bhakti; aur bhakti ke tartamyanusar hi gyaan ka bhi taratamya hota hai. jitni anurakti se jitna jana jata hai, bhakti aur gyaan bhi utna hi hota hai.

dharm ko janne ka arth hai vishay ke mool karan ko janna, aur vahi janna gyaan hai. us mool ke prati anurakti hi hai bhakti; aur bhakti ke tartamyanusar hi gyaan ka bhi taratamya hota hai. jitni anurakti se jitna jana jata hai, bhakti aur gyaan bhi utna hi hota hai.

bhakt ka arth kya ahmak (bevakuf) hai? balki vinit ahanyukt gyani hai.

bhakt ka arth kya ahmak (bevakuf) hai? balki vinit ahanyukt gyani hai.

sabhi dharm, nimnatam murtipuja se lekar uchchatam nirpekshata tak, manav aatma dvara anant ko samajhne aur anubhav karne ke anek prayas maatr hain.

sabhi dharm, nimnatam murtipuja se lekar uchchatam nirpekshata tak, manav aatma dvara anant ko samajhne aur anubhav karne ke anek prayas maatr hain.

ras ki anubhuti ek prakritik aur svabhavik anubhuti hai jo kisi prakar ke utkrisht kavya dvara bhi ho sakti hai. usi prakar ki anubhuti bhakt ki bhi mani gai hai.

ras ki anubhuti ek prakritik aur svabhavik anubhuti hai jo kisi prakar ke utkrisht kavya dvara bhi ho sakti hai. usi prakar ki anubhuti bhakt ki bhi mani gai hai.

jagat mein iishvar se hamein apna koi vishay sambandh bana lena hoga. koi ek vishesh sur bajate rahna hoga.

jagat mein iishvar se hamein apna koi vishay sambandh bana lena hoga. koi ek vishesh sur bajate rahna hoga.

dharm ka pravaah, karm, gyaan aur bhakti in tiin dhaaraa.o.n me.n chaltaa hai। in tiino.n ke saamanjasya se dharm apnii puurN sajiiv dashaa me.n rahtaa hai। kisii ek ke bhii abhaav se vah viklaang rahtaa hai।

dharm ka pravaah, karm, gyaan aur bhakti in tiin dhaaraa.o.n me.n chaltaa hai। in tiino.n ke saamanjasya se dharm apnii puurN sajiiv dashaa me.n rahtaa hai। kisii ek ke bhii abhaav se vah viklaang rahtaa hai।

iishvar bhakt apne ko deen aur tuchchh samajhta hai. wo kisi se abhiman nahin karta.

iishvar bhakt apne ko deen aur tuchchh samajhta hai. wo kisi se abhiman nahin karta.

tum pavitra tatha sarvopari nishthavan bano; ek muhurt ke liye bhi bhagvan ke prati apni astha na khoo, isi se tumhein parkash dikhai dega. jo kuch satya hai, vahi chirasthai banega, kintu jo satya nahin hai, uski koi bhi raksha nahin kar sakta.

tum pavitra tatha sarvopari nishthavan bano; ek muhurt ke liye bhi bhagvan ke prati apni astha na khoo, isi se tumhein parkash dikhai dega. jo kuch satya hai, vahi chirasthai banega, kintu jo satya nahin hai, uski koi bhi raksha nahin kar sakta.

jaise jaise manushya iishvar ki or baDhta hai, vaise vaise use vishyon se virag hone lagta hai aur ye anubhav hota hai ki jo kuch karta hai iishvar hi karta hai.

jaise jaise manushya iishvar ki or baDhta hai, vaise vaise use vishyon se virag hone lagta hai aur ye anubhav hota hai ki jo kuch karta hai iishvar hi karta hai.

bhakt ki bhavna apne grih ya kul ke tang ghere ke bhitar vaddh nahin rah sakti. wo samast vishv ke kalyan ka vyapak lakshya rakhkar prvritt hoti hai.

bhakt ki bhavna apne grih ya kul ke tang ghere ke bhitar vaddh nahin rah sakti. wo samast vishv ke kalyan ka vyapak lakshya rakhkar prvritt hoti hai.

nirguN-saguN paraspar puurak hain, paraspar viruddh nahiin। saguN se nirguN tak kii manjil tay karnii chaahi.e aur nirguN ko bhii chitt ke suukshm mal dhone ke li.e saguN kii aardrata chaahi.e।

nirguN-saguN paraspar puurak hain, paraspar viruddh nahiin। saguN se nirguN tak kii manjil tay karnii chaahi.e aur nirguN ko bhii chitt ke suukshm mal dhone ke li.e saguN kii aardrata chaahi.e।

pratyek dharm mein prarthnayen hain. par ekh baat dhyaan mein rakhni hogi ki arogya ya dhan ke liye pararthna karna bhakti nahin hai—vah sab karm hai.

pratyek dharm mein prarthnayen hain. par ekh baat dhyaan mein rakhni hogi ki arogya ya dhan ke liye pararthna karna bhakti nahin hai—vah sab karm hai.

main har saans ke saath bhakti ke beej bota hoon main hriday ka kisan hoon.

main har saans ke saath bhakti ke beej bota hoon main hriday ka kisan hoon.

jab tak tummen iimandari, bhakti aur vishvas hai, tab tak pratyek karya mein tumhein saphalta milegi.

jab tak tummen iimandari, bhakti aur vishvas hai, tab tak pratyek karya mein tumhein saphalta milegi.

ye duniya baDe maze ki jagah hai aur sabse mazedar hai— wo asim priytam!

ye duniya baDe maze ki jagah hai aur sabse mazedar hai— wo asim priytam!

sachchi nishtha hone par iishvar sadguru bhej deta hai, tatha anya suvidhayen bhi kar deta hai.

sachchi nishtha hone par iishvar sadguru bhej deta hai, tatha anya suvidhayen bhi kar deta hai.

priti ke vashibhut hokar hi bhagvan shrikrishn narlila karte hain.

priti ke vashibhut hokar hi bhagvan shrikrishn narlila karte hain.

bhakti aur sheel ki paraspar sthiti theek usi prakar bimb pratibimb bhaav se hai jis prakar ashray aur alamban ki.

bhakti aur sheel ki paraspar sthiti theek usi prakar bimb pratibimb bhaav se hai jis prakar ashray aur alamban ki.

bhakti ke bhitar do bhavon ka mel hota hai, shraddha aur prem ka. shraddha bhagvan ke ahalya ya mahattv ki bhavna se jagti hai aur prem unke saundarya ki bhavna se.

bhakti ke bhitar do bhavon ka mel hota hai, shraddha aur prem ka. shraddha bhagvan ke ahalya ya mahattv ki bhavna se jagti hai aur prem unke saundarya ki bhavna se.

bhakti ek ke liye bahut se prem karti hai aur asakti bahut ke liye ek se prem karti hai.

bhakti ek ke liye bahut se prem karti hai aur asakti bahut ke liye ek se prem karti hai.

iishvar prapti ke liye ek hi upaay hai—purn shraddha ke saath uske liye rona. iishvar ko apna saga samajh usse kripa ki maang karo.

iishvar prapti ke liye ek hi upaay hai—purn shraddha ke saath uske liye rona. iishvar ko apna saga samajh usse kripa ki maang karo.

bhakti ke badle mein uttam gati milegi, is bhavna ko lekar bhakti ho hi nahin sakti. bhakt ke liye bhakti ka anand hi uska phal hai.

bhakti ke badle mein uttam gati milegi, is bhavna ko lekar bhakti ho hi nahin sakti. bhakt ke liye bhakti ka anand hi uska phal hai.

jis shakti ki anantta par bhakt keval chakit hokar rah jayega, gyani uske mool tak jane ke liye utsuk hoga. iishvar gyanasvrup hai, atः gyaan ke prati ye autsukya bhi bhakti ke saman ek bhaav hi hai.

jis shakti ki anantta par bhakt keval chakit hokar rah jayega, gyani uske mool tak jane ke liye utsuk hoga. iishvar gyanasvrup hai, atः gyaan ke prati ye autsukya bhi bhakti ke saman ek bhaav hi hai.

‘jo uncha hai aur nicha hai, param sadhu hai aur papi bhi, jo devta hai aur keet hai, us pratyaksh, gyey, satya, sarvashaktiman iishvar ki upasna karo aur anya sab murtiyan toD do. ’

‘jo uncha hai aur nicha hai, param sadhu hai aur papi bhi, jo devta hai aur keet hai, us pratyaksh, gyey, satya, sarvashaktiman iishvar ki upasna karo aur anya sab murtiyan toD do. ’

mantr namak vastu jivan ko bandhne ka ek upaay hai.

mantr namak vastu jivan ko bandhne ka ek upaay hai.

sat mein nirvachchhinn sanlagn rahne ki cheshta ko hi bhakti kahte hain. bhakt hi prkrit gyani hai, bhaktivihin gyaan vachkagyan maatr hai.

sat mein nirvachchhinn sanlagn rahne ki cheshta ko hi bhakti kahte hain. bhakt hi prkrit gyani hai, bhaktivihin gyaan vachkagyan maatr hai.

ramkrishn paramhans ne bhinn bhinn dharmon ki sadhana swayan karke, sab dharmon ki ekrupata pratyaksh kar li tukram ne apni upasna ke siwa dusre kisi ki bhi upasna na karte hue bhi, sari upasnaon ka sar jaan liya jo swadharm ka nishtha se achran karega, use swbhawat hi dusre dharmon ke liye aadar rahega

ramkrishn paramhans ne bhinn bhinn dharmon ki sadhana swayan karke, sab dharmon ki ekrupata pratyaksh kar li tukram ne apni upasna ke siwa dusre kisi ki bhi upasna na karte hue bhi, sari upasnaon ka sar jaan liya jo swadharm ka nishtha se achran karega, use swbhawat hi dusre dharmon ke liye aadar rahega

हम तभी प्रभु के लिए प्रार्थी होते हैं, जब हम कष्ट में होते हैं और तभी शायद कुछ हद तक सच्चाई से उसे याद करते हैं। लेकिन जैसे ही हमारा कष्ट दूर हो जाता है और हम बेहतर महसूस करने लगते हैं, वैसे ही हम प्रार्थना करना बंद कर देते हैं और भूल जाते हैं।

“tad aahuः ken juhoti kasmin huyat iti. pranenaiv juhoti prane huyte—puchha jata hai ki ahuti kis se di jati hai aur kis mein di jati hai? ahuti praan ki di jati hai, aur praan mein hi di jati hai. ”

“tad aahuः ken juhoti kasmin huyat iti. pranenaiv juhoti prane huyte—puchha jata hai ki ahuti kis se di jati hai aur kis mein di jati hai? ahuti praan ki di jati hai, aur praan mein hi di jati hai. ”

manushya sarvadhik bhaybhit mrityu se rahta hai, isliye sanhar ke devta shiv ki baDi bhakti karta hai.

manushya sarvadhik bhaybhit mrityu se rahta hai, isliye sanhar ke devta shiv ki baDi bhakti karta hai.

yadi parikshak bankar ahankar sahit sadguru athva premi sadhuguru ki pariksha karne jaoge, to tum unmen apne ko hi dekhoge, thage jaoge.

yadi parikshak bankar ahankar sahit sadguru athva premi sadhuguru ki pariksha karne jaoge, to tum unmen apne ko hi dekhoge, thage jaoge.

किसी की मूर्ति नहीं बनानी चाहिए, क्योंकि इससे आपकी आँखें धुंधली हो जाएँगी।

jab duniya aapko ghutnon ke bal dhakelti hai, to aap pararthna karne ke liye ekdam sahi sthiti mein hote hain.

jab duniya aapko ghutnon ke bal dhakelti hai, to aap pararthna karne ke liye ekdam sahi sthiti mein hote hain.