ahan ka svbhaav hota hai apni or khinchna, aur aatma ka svbhaav hota hai bahar ki taraf dena—isliye na donon ke juD jane se ek bhayankar jatilta ki srishti ho jati hai.
ahan ka svbhaav hota hai apni or khinchna, aur aatma ka svbhaav hota hai bahar ki taraf dena—isliye na donon ke juD jane se ek bhayankar jatilta ki srishti ho jati hai.
pap ke samay bhi manushya ka dhyan izzat ki taraf rahta hai
pap ke samay bhi manushya ka dhyan izzat ki taraf rahta hai
wo alochana, jo rachna prakiya ko dekhe bina ki jati hai, alochak ke ahankar se nishpann hoti hai, bhale hi wo ahankar adhyatmik shabdavali mein prakat ho, chahe kalavadi shabdavali mein, chahe pragtivadi shabdavali mein.
wo alochana, jo rachna prakiya ko dekhe bina ki jati hai, alochak ke ahankar se nishpann hoti hai, bhale hi wo ahankar adhyatmik shabdavali mein prakat ho, chahe kalavadi shabdavali mein, chahe pragtivadi shabdavali mein.
purush ko stri ko janne mein koi dilchaspi nahin thi, isliye usne use param rahasya kahkar puraskrit kiya; lekin vastav mein ghamanD ke bahane uske adhikar ki upeksha ki gai.
purush ko stri ko janne mein koi dilchaspi nahin thi, isliye usne use param rahasya kahkar puraskrit kiya; lekin vastav mein ghamanD ke bahane uske adhikar ki upeksha ki gai.
advait siddhaant hii hamaare li.e maa.n ka duudh hai। janm se hii ham dvesh, bhedabuddhi aur aha.n se rahit hain।
advait siddhaant hii hamaare li.e maa.n ka duudh hai। janm se hii ham dvesh, bhedabuddhi aur aha.n se rahit hain।
kisi ke dvara pratihat hone par jo apne ko pratishthit karna chahta hai—vahi hai ahan (self).
kisi ke dvara pratihat hone par jo apne ko pratishthit karna chahta hai—vahi hai ahan (self).
abhimaanii vyakti kii shaan aur uske apyash ke biich keval ek pag kii duurii hai।
abhimaanii vyakti kii shaan aur uske apyash ke biich keval ek pag kii duurii hai।
anandavihin mangalbhavna svayan bujh jati hai tatha vyakti mein shreshthta ki bhavna aa jati hai.
anandavihin mangalbhavna svayan bujh jati hai tatha vyakti mein shreshthta ki bhavna aa jati hai.
kavya ka jo charam lakshya sarvabhut ko atmbhut karake anubhav karana hai (darshan ke saman keval gyaan karana nahin) uske sadhan mein bhi ahankar ka tyaag avashyak hai. jab tak is ahankar se pichha na chhutega tab tak prkriti ke sab roop manushya ki anubhuti ke bhitar nahin aa sakte.
kavya ka jo charam lakshya sarvabhut ko atmbhut karake anubhav karana hai (darshan ke saman keval gyaan karana nahin) uske sadhan mein bhi ahankar ka tyaag avashyak hai. jab tak is ahankar se pichha na chhutega tab tak prkriti ke sab roop manushya ki anubhuti ke bhitar nahin aa sakte.
dhan ki prabhuta ya punjivad jitna garhit hai utna hi garhit roop dharm aur adhikar ka ho sakta hai; phir uske vishay mein to kahna hi vyarth hai jise dhan, dharm aur adhikar tinon prakar ki prabhuta praapt ho chuki ho.
dhan ki prabhuta ya punjivad jitna garhit hai utna hi garhit roop dharm aur adhikar ka ho sakta hai; phir uske vishay mein to kahna hi vyarth hai jise dhan, dharm aur adhikar tinon prakar ki prabhuta praapt ho chuki ho.
shraddha ka mool tattv hai dusre ka mahattv svikarana. atः jinki svarthbaddh drishti apne se aage nahin ja sakti athva abhiman ke karan jinhen apni hi baDai ke anubhav ki lat lag gai hai unki itni samai nahin ki ve shraddha aise pavitra bhaav ko dharan karen.
shraddha ka mool tattv hai dusre ka mahattv svikarana. atः jinki svarthbaddh drishti apne se aage nahin ja sakti athva abhiman ke karan jinhen apni hi baDai ke anubhav ki lat lag gai hai unki itni samai nahin ki ve shraddha aise pavitra bhaav ko dharan karen.
agar stri ka mudda itna betuka hai, to aisa isliye hai kyonki purush ke ahankar ne ise charcha ka vishay bana liya hai.
agar stri ka mudda itna betuka hai, to aisa isliye hai kyonki purush ke ahankar ne ise charcha ka vishay bana liya hai.
har ahankar, ekta se bahut door, uchchatam star par ek bahu vividhta vala sansar hai.
har ahankar, ekta se bahut door, uchchatam star par ek bahu vividhta vala sansar hai.
jab aap ahankar ke saath chaDhava chaDhate hain to aap aur aapka chaDhava donon hi patit ho jate hain.
jab aap ahankar ke saath chaDhava chaDhate hain to aap aur aapka chaDhava donon hi patit ho jate hain.
prem mein apne ahan ka visarjan aur dusre ke astitv ki svikriti avashyak hai.
prem mein apne ahan ka visarjan aur dusre ke astitv ki svikriti avashyak hai.
ahankari dhani malinta ka daas hota hai, isiliye gyaan ki upeksha karta hai.
ahankari dhani malinta ka daas hota hai, isiliye gyaan ki upeksha karta hai.
jo tum nahin jante ho, aise vishay mein logon ko updesh dene mat joo.
jo tum nahin jante ho, aise vishay mein logon ko updesh dene mat joo.
jo desh ka kaam karta hai, use thoDi badatmizi ka haq hai. desh seva thoDi badatmizi ke bina shobha nahin deti.
jo desh ka kaam karta hai, use thoDi badatmizi ka haq hai. desh seva thoDi badatmizi ke bina shobha nahin deti.
main gyaan nahin sikhata, gyani to keval iishvar hi hai. main to logon ke gyanabhiman ko nasht kar unko apne agyan ka parichay karata hoon. apne agyan ko janna gyaan ka pratham charan hai.
main gyaan nahin sikhata, gyani to keval iishvar hi hai. main to logon ke gyanabhiman ko nasht kar unko apne agyan ka parichay karata hoon. apne agyan ko janna gyaan ka pratham charan hai.
sabke vicharon ko parakhne ke liye buddhi ki tatasthata, vani ki nirvikarta aur apne bare mein nirhankarita zaruri hai.
sabke vicharon ko parakhne ke liye buddhi ki tatasthata, vani ki nirvikarta aur apne bare mein nirhankarita zaruri hai.
apne bal ka abhiman mat karo, kyonki tumse adhik balvan vyakti sansar mein avashya hain.
apne bal ka abhiman mat karo, kyonki tumse adhik balvan vyakti sansar mein avashya hain.
ahton ka bhi apna ek ahankar hota hai.
ahton ka bhi apna ek ahankar hota hai.
aaj upkrit hua hoon isliye kal phir svarthandh hokar apkrit hone ka bahana kar akritagyta ko matt bula lo. isse baDhkar itarta aur kya hai? jis kisi se poochh lo.
aaj upkrit hua hoon isliye kal phir svarthandh hokar apkrit hone ka bahana kar akritagyta ko matt bula lo. isse baDhkar itarta aur kya hai? jis kisi se poochh lo.
tumhara maipan jate hi adrisht khatm hua, darshan bhi nahin, adrisht bhi nahin.
tumhara maipan jate hi adrisht khatm hua, darshan bhi nahin, adrisht bhi nahin.
asat adarsh mein apna ahankar nyast na karo; anyatha tumhara ahankar aur bhi kathin hoga.
asat adarsh mein apna ahankar nyast na karo; anyatha tumhara ahankar aur bhi kathin hoga.
kisi khali kuppi ka ahankar se phuli kuppi jaisa dikhne ki majburi sharmanak hai.
kisi khali kuppi ka ahankar se phuli kuppi jaisa dikhne ki majburi sharmanak hai.
ahankar jitna ghana hota hai, agyanta utni adhik hoti hai; aur ahan jitna patla hota hai, gyaan utna ujjval hota hai.
ahankar jitna ghana hota hai, agyanta utni adhik hoti hai; aur ahan jitna patla hota hai, gyaan utna ujjval hota hai.
jahan ahankar aaya vahan sahitya ruk jata hai.
jahan ahankar aaya vahan sahitya ruk jata hai.
jab yash praapt ho to uske prati ahankar mat karo. yadi ahankar se mukt rahoge to yash sada surakshit rahega.
jab yash praapt ho to uske prati ahankar mat karo. yadi ahankar se mukt rahoge to yash sada surakshit rahega.
hum manav ke nate, dekhte hai ki hamara samast tarksangat gyaan ahambodh ke adhin hai.
hum manav ke nate, dekhte hai ki hamara samast tarksangat gyaan ahambodh ke adhin hai.
gauravanvit bano, kintu garvit mat ho jao.
gauravanvit bano, kintu garvit mat ho jao.
yadi mangal chahte ho to gyanabhiman chhoDo, sabhi ki baten suno; aur, vahi karo jo tumhare hriday ke vistar mein sahayata kare.
yadi mangal chahte ho to gyanabhiman chhoDo, sabhi ki baten suno; aur, vahi karo jo tumhare hriday ke vistar mein sahayata kare.
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.
apne agyan ko janna sarvotam hai. agyani hote hue apne ko buddhiman samajhna bahut baDi bimari hai. jo is bimari ko bimari ke roop mein janta hai, vahi isse mukti praapt kar sakta hai.
apne agyan ko janna sarvotam hai. agyani hote hue apne ko buddhiman samajhna bahut baDi bimari hai. jo is bimari ko bimari ke roop mein janta hai, vahi isse mukti praapt kar sakta hai.
sansar ke sukhon ko praapt kar tumhein pramatt nahin hona chahiye, kyonki sansar ke sukh varsha ke badlon ke saman hote hain. bahut dhan aur aishvarya pakar bhi prasann nahin hona chahiye; kyonki ant mein tumhein sab kuch chhoDkar jana hoga.
sansar ke sukhon ko praapt kar tumhein pramatt nahin hona chahiye, kyonki sansar ke sukh varsha ke badlon ke saman hote hain. bahut dhan aur aishvarya pakar bhi prasann nahin hona chahiye; kyonki ant mein tumhein sab kuch chhoDkar jana hoga.
achran mein lobh aur dambh ka abhav aur atmvan hone ka bhaav sachmuch na ho to achran hi jhutha kahlayega.
achran mein lobh aur dambh ka abhav aur atmvan hone ka bhaav sachmuch na ho to achran hi jhutha kahlayega.
hekDi, athva aur zyada theek theek kahen to ahankar, kisi ko apne uupar ho jane vale anuchit garv ka naam hai.
hekDi, athva aur zyada theek theek kahen to ahankar, kisi ko apne uupar ho jane vale anuchit garv ka naam hai.
jo hum karte hain wo dusre bhi kar sakte hain—aisa manen. na manen to hum ahankari thahrenge.
jo hum karte hain wo dusre bhi kar sakte hain—aisa manen. na manen to hum ahankari thahrenge.
karm vishvas ka anusran karta hai, jaisa vishvas, karm bhi vaisa hi hota hai. gahre vishvas se sab ho sakta hai. vishvas karo savdhan! ahankar, adhairya aur virakti jismen na aye—jo chahte ho vahin hoga!
karm vishvas ka anusran karta hai, jaisa vishvas, karm bhi vaisa hi hota hai. gahre vishvas se sab ho sakta hai. vishvas karo savdhan! ahankar, adhairya aur virakti jismen na aye—jo chahte ho vahin hoga!
daridr deshon ke samuhik jivan mein sahitya bilkul hi aprasangik hai. aise desh mein agar kisi sahityakar ko ye dambh ho ki wo sahitya rachkar jansadharan ke jivan ki koi anivarya avashyakta puri kar raha hai to use apni qalam chulhe mein jhonk deni chahiye.
daridr deshon ke samuhik jivan mein sahitya bilkul hi aprasangik hai. aise desh mein agar kisi sahityakar ko ye dambh ho ki wo sahitya rachkar jansadharan ke jivan ki koi anivarya avashyakta puri kar raha hai to use apni qalam chulhe mein jhonk deni chahiye.
parchar ka ahankar prkrit parchar ka antray (badhak) hai. vahi prkrit parcharak hai—jo apne mahatv ki vaat bhulkar bhi jaban par nahin lata, aur, sharir dvara satya ka achran karta hai, man se sat chinta mein mugdh rahta hai evan mukh se man ke bhavanuyayi satya ke vishay mein kahta hai.
parchar ka ahankar prkrit parchar ka antray (badhak) hai. vahi prkrit parcharak hai—jo apne mahatv ki vaat bhulkar bhi jaban par nahin lata, aur, sharir dvara satya ka achran karta hai, man se sat chinta mein mugdh rahta hai evan mukh se man ke bhavanuyayi satya ke vishay mein kahta hai.
jiske chitt mein ‘nahin’ hai, wo samagr se ek nahin ho pata hai. sarv ke prati ‘haan’ anubhav karna jivan ki sabse baDi kranti hai kyonki wo ‘sva’ ko mitati hai aur ‘svyan’ se milati hai.
jiske chitt mein ‘nahin’ hai, wo samagr se ek nahin ho pata hai. sarv ke prati ‘haan’ anubhav karna jivan ki sabse baDi kranti hai kyonki wo ‘sva’ ko mitati hai aur ‘svyan’ se milati hai.
satya ki akanksha hai to svayan ko chhoD do.
satya ki akanksha hai to svayan ko chhoD do.
he rajan! jiske hath, pair aur man apne wash mein hon tatha jo widwan tapaswi aur yashaswi ho, wahi tirthsewan ka phal pata hai jo pratigrah se door ho, jo apne pas jo kuch hai usi se santusht rahe aur jo ahankar rahit ho, wahi tirthan ka phal pata hai jo dambh aadi doshon se rahit ho, kartritw ke ahankar se rahit ho, alpahari ho aur jitendriy ho, wo sab papon se mukt hokar teerth ka phal pata hai jismen krodh na ho, jo satyawadi aur driDhawrti ho tatha jo sab praniyon ke prati atmbhaw rakhta ho, wahi teerth ka phal pata hai
he rajan! jiske hath, pair aur man apne wash mein hon tatha jo widwan tapaswi aur yashaswi ho, wahi tirthsewan ka phal pata hai jo pratigrah se door ho, jo apne pas jo kuch hai usi se santusht rahe aur jo ahankar rahit ho, wahi tirthan ka phal pata hai jo dambh aadi doshon se rahit ho, kartritw ke ahankar se rahit ho, alpahari ho aur jitendriy ho, wo sab papon se mukt hokar teerth ka phal pata hai jismen krodh na ho, jo satyawadi aur driDhawrti ho tatha jo sab praniyon ke prati atmbhaw rakhta ho, wahi teerth ka phal pata hai
‘main’ ko bhool jana aur ‘main’ se uupar uth jana sabse baDi kala hai.
‘main’ ko bhool jana aur ‘main’ se uupar uth jana sabse baDi kala hai.
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।
ve sab, jinhe.n samaaj ghriNaa kii drishTi se dekhtaa hai, apnii shaktiyo.n ko ekatr kare.n to in mahaaprabhu.o.n aur uchch vanshaa-bhimaaniyo.n ka abhimaan chuur kar sakte hain।
ve sab, jinhe.n samaaj ghriNaa kii drishTi se dekhtaa hai, apnii shaktiyo.n ko ekatr kare.n to in mahaaprabhu.o.n aur uchch vanshaa-bhimaaniyo.n ka abhimaan chuur kar sakte hain।
hriday parivartan ke liye rob ki zarurat hai, rob ke liye angrezi ki zarurat hai.
hriday parivartan ke liye rob ki zarurat hai, rob ke liye angrezi ki zarurat hai.
ek taraph jahan aise purush hain, jo antratma aur prem ki pukar sunne vale sanche mein Dhale hote hain, to dusri taraf aise purush bhi hain, jo jimneziymon aur dusri akadamiyon mein sirf ye sikhte hain ki apne ahankar aur dusron par dabav ko kaise banaye rakha jaye.
ek taraph jahan aise purush hain, jo antratma aur prem ki pukar sunne vale sanche mein Dhale hote hain, to dusri taraf aise purush bhi hain, jo jimneziymon aur dusri akadamiyon mein sirf ye sikhte hain ki apne ahankar aur dusron par dabav ko kaise banaye rakha jaye.
mahaaraaj! yah karm yadi abhimaanapuurvak kiya jaa.e to saphal nahii.n hotaa। tyaagpuurvak kiya hu.a karm mahaan phaldaayak hotaa hai।
mahaaraaj! yah karm yadi abhimaanapuurvak kiya jaa.e to saphal nahii.n hotaa। tyaagpuurvak kiya hu.a karm mahaan phaldaayak hotaa hai।
aaj ik aur baras biit gayā us ke baġhair
jis ke hote hue hote the zamāne mere
