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meri aatma ko chhoDkar, har cheez, dhool ka har kan, pani ki har boond, bhale hi alag alag rupon mein ho, anant kaal tak astitv mein rahti hai?

meri aatma ko chhoDkar, har cheez, dhool ka har kan, pani ki har boond, bhale hi alag alag rupon mein ho, anant kaal tak astitv mein rahti hai?

jitna aap prakat hote hain aur jahan aap prakat hote hain, apne aap par utna hi aur keval vahin vishvas karen. jo dekha nahin ja sakta, phir bhi astitv mein hai, sarvatr hai aur shashvat hai. akhirkar hum vahi hain.

jitna aap prakat hote hain aur jahan aap prakat hote hain, apne aap par utna hi aur keval vahin vishvas karen. jo dekha nahin ja sakta, phir bhi astitv mein hai, sarvatr hai aur shashvat hai. akhirkar hum vahi hain.

manav astitv itni bhangur cheez hai aur is tarah ke khatron se ghira hua hai ki main bina sihre pyaar nahin kar sakti hoon.

manav astitv itni bhangur cheez hai aur is tarah ke khatron se ghira hua hai ki main bina sihre pyaar nahin kar sakti hoon.

sambhvatः mere jivan ka asl maqsad mere sharir, meri sanvednaon aur mere vicharon ko lekhan banane ke liye ho, dusre shabdon mein ha kuch samajh mein aane layaq aur sarvabhaumik ho, jisse mera astitv anya logon ke jivan aur mastishk mein vilin ho jaye.

sambhvatः mere jivan ka asl maqsad mere sharir, meri sanvednaon aur mere vicharon ko lekhan banane ke liye ho, dusre shabdon mein ha kuch samajh mein aane layaq aur sarvabhaumik ho, jisse mera astitv anya logon ke jivan aur mastishk mein vilin ho jaye.

jab tak manashya bana rahega, tab tak manav jati ke adhikansh ko kisi na kisi sthool alamban ki zarurat hogi, jiske charon or wo apni sari bhavnaon ko sthapit kar sake, jo man ke sabhi bhavanatmak akaron ka kendr ho sake.

jab tak manashya bana rahega, tab tak manav jati ke adhikansh ko kisi na kisi sthool alamban ki zarurat hogi, jiske charon or wo apni sari bhavnaon ko sthapit kar sake, jo man ke sabhi bhavanatmak akaron ka kendr ho sake.

prem mein, agar wo sachmuch ‘prem’ hai, ek vayada zarur hota hai—ki main apne vyaktitv aur astitv ki tahon se apne ‘premi’ ya ‘premika’ ko uske vyaktitv aur astitv ki tahon tak prem karta hoon.

prem mein, agar wo sachmuch ‘prem’ hai, ek vayada zarur hota hai—ki main apne vyaktitv aur astitv ki tahon se apne ‘premi’ ya ‘premika’ ko uske vyaktitv aur astitv ki tahon tak prem karta hoon.

jo shunya se aaya hai wo avashya shunya mein hi mil jayega. hammen se koi bhi shunya se nahin aaya, isliye hum shunya mein nahin mil jayenge. hum anant kaal se vidyaman hain aur rahenge aur vishvabrahmanD mein aisa koi shakti nahin hai, jo hum logon ka astitv mita sake.

jo shunya se aaya hai wo avashya shunya mein hi mil jayega. hammen se koi bhi shunya se nahin aaya, isliye hum shunya mein nahin mil jayenge. hum anant kaal se vidyaman hain aur rahenge aur vishvabrahmanD mein aisa koi shakti nahin hai, jo hum logon ka astitv mita sake.

vyashtiyon aur samashtiyon ka anya vyashtiyon aur samashtiyon ke prati jo vyvahar hota hai, karm hota hai, dharm usi ki itikarttavyta ke auchitya ka vidhan karta hai.

vyashtiyon aur samashtiyon ka anya vyashtiyon aur samashtiyon ke prati jo vyvahar hota hai, karm hota hai, dharm usi ki itikarttavyta ke auchitya ka vidhan karta hai.

mainne apna sahityik astitv aise vyakti jaisa banana shuru kar diya, jo is tarah rahta hai jaise uske anubhav kisi din likhe jane the.

mainne apna sahityik astitv aise vyakti jaisa banana shuru kar diya, jo is tarah rahta hai jaise uske anubhav kisi din likhe jane the.

jo kuch aap mahsus karte ho, wo khud ba khud apna astitv payega.

jo kuch aap mahsus karte ho, wo khud ba khud apna astitv payega.

adami ka man kabhi kabhi akelepan ka anubhav bhale kare, lekin apni sharirik upasthiti mein koi cheez kabhi akeli nahin hoti.

adami ka man kabhi kabhi akelepan ka anubhav bhale kare, lekin apni sharirik upasthiti mein koi cheez kabhi akeli nahin hoti.

asankhya vishamtaon ka karan, stri ka apne svtantr vyaktitv ko bhulkar vivekshakti ko kho dena hai.

asankhya vishamtaon ka karan, stri ka apne svtantr vyaktitv ko bhulkar vivekshakti ko kho dena hai.

mrityu ka door jane se koi lena dena nahin hai. suraj Dubta hai. chaand Dubta hai. lekin ve chale nahin jate hain.

mrityu ka door jane se koi lena dena nahin hai. suraj Dubta hai. chaand Dubta hai. lekin ve chale nahin jate hain.

burai udasinata par phalti phulti hai aur iske bina astitv mein nahin ho sakti hai.

burai udasinata par phalti phulti hai aur iske bina astitv mein nahin ho sakti hai.

hamare astitv ka ek paksh hai prandharan, tike rahna.

hamare astitv ka ek paksh hai prandharan, tike rahna.

aisa lag raha tha ki sabhi astitv virodhon aur vibhajan par adharit hai.

aisa lag raha tha ki sabhi astitv virodhon aur vibhajan par adharit hai.

ye sahi hai ki ‘satya’ ‘astitv’ aadi shabdon ke aate hi hamara kathakar chilla uthta hai, suno bhaiyo! ye qissa kahani rokkar main thoDi der ke liye tumko filasfi paDhata hoon, taki tumhein yaqin ho jaye ki vastav mein main filasfar tha par bachpan ke kusang karan ye upanyas (ya kavita) likh raha haun. isliye he bhaiyo! lo, ye solahpeji filasfi ka latka; aur agar meri kitab paDhte paDhte tumhein bhram ho gaya ho ki mujhe auron jaisi filasfi nahin aati, to us bhram ko is bhram se kaat do.

ye sahi hai ki ‘satya’ ‘astitv’ aadi shabdon ke aate hi hamara kathakar chilla uthta hai, suno bhaiyo! ye qissa kahani rokkar main thoDi der ke liye tumko filasfi paDhata hoon, taki tumhein yaqin ho jaye ki vastav mein main filasfar tha par bachpan ke kusang karan ye upanyas (ya kavita) likh raha haun. isliye he bhaiyo! lo, ye solahpeji filasfi ka latka; aur agar meri kitab paDhte paDhte tumhein bhram ho gaya ho ki mujhe auron jaisi filasfi nahin aati, to us bhram ko is bhram se kaat do.

agyanavastha mein iishvar ka astittv nahin malum paDta, kintu isse ye na kaho ki iishvar nahin hai.

agyanavastha mein iishvar ka astittv nahin malum paDta, kintu isse ye na kaho ki iishvar nahin hai.

आत्मा आँख से दिखाई नहीं देती, आत्मा का स्वरूप भी जानने में नहीं आता, आत्मा का दूसरा भी कोई अनुभव नहीं होता, इसलिए आत्मा का अस्तित्व नहीं होता है।

lakshyon ke prati durdant sneh ki astikta ke bina vastavikta asmita ka vikas nahin ho sakta, aur unhin ke sandarbh se hamesha ye jana jayega ki kavi kis satah se bol raha hai.

lakshyon ke prati durdant sneh ki astikta ke bina vastavikta asmita ka vikas nahin ho sakta, aur unhin ke sandarbh se hamesha ye jana jayega ki kavi kis satah se bol raha hai.

kisi cheez ki hatasha bhi kisi cheez ka astitv bodh karati hai.

kisi cheez ki hatasha bhi kisi cheez ka astitv bodh karati hai.

janpakshiy hone valon ko astitv ka ek naya roop grhan karna chahiye kyonki ab ve vahi nahin rah sakte, jo pahle the.

janpakshiy hone valon ko astitv ka ek naya roop grhan karna chahiye kyonki ab ve vahi nahin rah sakte, jo pahle the.

prem ke ek chhor par vyaktigat astitv hai, dusre par abhivyaktigat ya keval bhavanatmak.

prem ke ek chhor par vyaktigat astitv hai, dusre par abhivyaktigat ya keval bhavanatmak.

he sanjay! gyaan ka vidhaan bhii karm ko saath lekar hii hai, atः gyaan me.n bhii karm vidyamaan hai। jo karm ke sthaan par karmo.n ke tyaag ko shreshTh maanata hai, vah durbal hai, uskaa kathan vyarth hii hai।

he sanjay! gyaan ka vidhaan bhii karm ko saath lekar hii hai, atः gyaan me.n bhii karm vidyamaan hai। jo karm ke sthaan par karmo.n ke tyaag ko shreshTh maanata hai, vah durbal hai, uskaa kathan vyarth hii hai।

astitv jahaa.n kahii.n bhii ho, se achchhaa hii samajhnaa chaahiye। yadi usme.n kisii prakaar kii buraa.ii hotii hai to vah keval duusro.n ke kaaraN।

musalmaan yadi muurti rahasya ko samajh paata to uske dhyaan me.n yah baat aa jaatii ki dharm keval muurti-puujaa me.n hai।

astitv jahaa.n kahii.n bhii ho, se achchhaa hii samajhnaa chaahiye। yadi usme.n kisii prakaar kii buraa.ii hotii hai to vah keval duusro.n ke kaaraN।

musalmaan yadi muurti rahasya ko samajh paata to uske dhyaan me.n yah baat aa jaatii ki dharm keval muurti-puujaa me.n hai।

utkranti ka tattv hai jo samarth hai wo bachega.

utkranti ka tattv hai jo samarth hai wo bachega.

ek purush ki upasthiti kuch aise ashay rakhti hai ki wo tumhare liye ya tumhare samaksh kya karne mein samarth hai. jabki iske viprit, stri ki upasthiti nishchit karti hai ki uske saath kya kiya ja sakta hai aur kya nahin.

ek purush ki upasthiti kuch aise ashay rakhti hai ki wo tumhare liye ya tumhare samaksh kya karne mein samarth hai. jabki iske viprit, stri ki upasthiti nishchit karti hai ki uske saath kya kiya ja sakta hai aur kya nahin.

ja, he khvaajaa apne aapko achchhii tarah pahchaan le।

ja, he khvaajaa apne aapko achchhii tarah pahchaan le।

manushya ke astitv ke sankat aur algav ki anubhuti se baDi aur vyapak anubhuti manushya ki ek dusre ke prati astha aur sneh ki hai.

manushya ke astitv ke sankat aur algav ki anubhuti se baDi aur vyapak anubhuti manushya ki ek dusre ke prati astha aur sneh ki hai.

jivan mein jo dikhai paDta hai, uski hi nahin, uski bhi satta hai, jo ki dikhai nahin paDta hai.

jivan mein jo dikhai paDta hai, uski hi nahin, uski bhi satta hai, jo ki dikhai nahin paDta hai.

vastu jagat jahan vyavasthit hai, vahin wo arajak bhi kam nahin hai.

vastu jagat jahan vyavasthit hai, vahin wo arajak bhi kam nahin hai.

yadi i.ishvar ka astitv na hotaa to uskaa aavishkaar karnaa pa.Dtaa।

yadi i.ishvar ka astitv na hotaa to uskaa aavishkaar karnaa pa.Dtaa।

aap sagar mein boond nahin hai. aap boond mein pura sagar hain.

aap sagar mein boond nahin hai. aap boond mein pura sagar hain.

sahitya ke karan hum kam se kam anshik roop se; us chitralipi ko samajh sakte hain, jo adhikansh manushyon ke liye astitv ki visheshata hai.

sahitya ke karan hum kam se kam anshik roop se; us chitralipi ko samajh sakte hain, jo adhikansh manushyon ke liye astitv ki visheshata hai.

valmiki ne stri ke bharya, poshya ya rakshniya hone ki pratima ke samanantar sita ki tejasvi pratima sthapit ki, jo apne hi tej se rakshit thi.

valmiki ne stri ke bharya, poshya ya rakshniya hone ki pratima ke samanantar sita ki tejasvi pratima sthapit ki, jo apne hi tej se rakshit thi.

hamare maujud hone ka sara karya zindagi ko javab dene—zindgi ke prati javabadeh hone se zyada aur kuch nahin hai.

hamare maujud hone ka sara karya zindagi ko javab dene—zindgi ke prati javabadeh hone se zyada aur kuch nahin hai.

jiska astitv hai evan uska vikas hai—vahi hai satya (real).

jiska astitv hai evan uska vikas hai—vahi hai satya (real).

प्यार के बिना जीवन का कोई अस्तित्व नहीं है।

ye unmatt utsaw, ye rasak gan, ye shringak sitkar, ye abir gulal, ye charchari aur patah manushya ki kisi manasik durbalta ko chhipane ke liye hai, ye dukha bhulane wali madira hai, ye hamari manasik durbalta ke parde hai inka astitw siddh karta hai ki manushya ka man rogi hai, uski chinta dhara aawil hai, uska parasparik sambandh dukhapurn hai

ye unmatt utsaw, ye rasak gan, ye shringak sitkar, ye abir gulal, ye charchari aur patah manushya ki kisi manasik durbalta ko chhipane ke liye hai, ye dukha bhulane wali madira hai, ye hamari manasik durbalta ke parde hai inka astitw siddh karta hai ki manushya ka man rogi hai, uski chinta dhara aawil hai, uska parasparik sambandh dukhapurn hai

manushya ki pardhan chinta ye nahin ki wo sukh praapt kare ya svayan ko piDa se door rakhe. wo to darasal apne jivan ke liye ek arth pana chahta hai.

manushya ki pardhan chinta ye nahin ki wo sukh praapt kare ya svayan ko piDa se door rakhe. wo to darasal apne jivan ke liye ek arth pana chahta hai.

zindagi ke vishisht paryavran mein har ek vyakti advitiy aur anukarniy hota hai, aur ye har kisi ke liye satya hai.

zindagi ke vishisht paryavran mein har ek vyakti advitiy aur anukarniy hota hai, aur ye har kisi ke liye satya hai.

paarvatii aur gangaa hamaare astitv ka hii merudanD hai। hamaare bhiitar aur baahar jo kuchh uttam hai, jo kuchh sundar hai, jo kuchh pavitra hai, usko pratiik ruup me.n paarvatii aur gangaa vyakt kartii hain।

paarvatii aur gangaa hamaare astitv ka hii merudanD hai। hamaare bhiitar aur baahar jo kuchh uttam hai, jo kuchh sundar hai, jo kuchh pavitra hai, usko pratiik ruup me.n paarvatii aur gangaa vyakt kartii hain।

sansaar ka astitv varsha par aadhaarit hone ke kaaraN vahii sansaar kii sudhaa kahlaane yogya hai।

sansaar ka astitv varsha par aadhaarit hone ke kaaraN vahii sansaar kii sudhaa kahlaane yogya hai।

samaj mein sthit vibhinn nagriy tatha rajanaitik sansthaon ki astitv mein sthit vyavastha ko amanya karna—yah vidrohi sahitya ka lakshya hota hai.

samaj mein sthit vibhinn nagriy tatha rajanaitik sansthaon ki astitv mein sthit vyavastha ko amanya karna—yah vidrohi sahitya ka lakshya hota hai.

behaya dusre ki baaDh ko rokne vali vanaspati hai.

behaya dusre ki baaDh ko rokne vali vanaspati hai.

astitv ke kante ko hriday se bahar nikalo! jaldi karo! kyonki jab tum aisa karoge, to tumhein apne bhitar hazaron gulab ke baghiche dikhai denge.

astitv ke kante ko hriday se bahar nikalo! jaldi karo! kyonki jab tum aisa karoge, to tumhein apne bhitar hazaron gulab ke baghiche dikhai denge.

manushya ke astitv ki sabse aham baat yahi hai ki kya wo apne halaton se aur svayan ki simaon se uupar uthne ki yogyata rakhta hai?

manushya ke astitv ki sabse aham baat yahi hai ki kya wo apne halaton se aur svayan ki simaon se uupar uthne ki yogyata rakhta hai?

astitv aur anastitv - yahii to parashn hai।

astitv aur anastitv - yahii to parashn hai।

जिस राष्ट्र के अस्तित्व की कोई सार्थकता नहीं रह जाती, जिस राष्ट्र के पास कोई तत्व नहीं रह जाता, वह जाति दुनिया से लोप हो जाती है।

vastu ki apni bhavatmak abhivyakti hai jo rasik ke man ko prabhavit karne mein kala ke alava bhi apna asar rakhti hai.

vastu ki apni bhavatmak abhivyakti hai jo rasik ke man ko prabhavit karne mein kala ke alava bhi apna asar rakhti hai.