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tark aur astha ki laDai ho rahi thi aur kahne ki zarurat nahin ki astha tark ko dabaye de rahi thi.

tark aur astha ki laDai ho rahi thi aur kahne ki zarurat nahin ki astha tark ko dabaye de rahi thi.

kisi bhi vyakti par ekaatm shraddha ghalat hai.

kisi bhi vyakti par ekaatm shraddha ghalat hai.

yadi vishvas vivek ki anch bardasht nahin kar sakta to dhvast ho jayega.

yadi vishvas vivek ki anch bardasht nahin kar sakta to dhvast ho jayega.

ek varg aisa raha hai, jo adami ko hamesha istemal karta raha hai. pahle wo finkshan ke jariye use eksplayat karta tha. ut ke baad feth (vishvas) ke jariye istemal karta raha aur ab faikt (tathya) ke naam par istemal kar raha hai.

ek varg aisa raha hai, jo adami ko hamesha istemal karta raha hai. pahle wo finkshan ke jariye use eksplayat karta tha. ut ke baad feth (vishvas) ke jariye istemal karta raha aur ab faikt (tathya) ke naam par istemal kar raha hai.

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.

dharm astik aur asthavan vyakti ke liye jivan sanchalan ke katipay adarshon, siddhanton aur mulya ka samuchchayu hai.

dharm astik aur asthavan vyakti ke liye jivan sanchalan ke katipay adarshon, siddhanton aur mulya ka samuchchayu hai.

jahan kahin mahanta, hriday ki vishalata, man ki pavitarta evan shanti pata hoon, vahan mera mastak shraddha se nat ho jata hai.

jahan kahin mahanta, hriday ki vishalata, man ki pavitarta evan shanti pata hoon, vahan mera mastak shraddha se nat ho jata 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.

jab tak samshti roop mein hamein sansar ke lakshya ka bodh nahin hota aur hamare antःkaran mein samanya adarshon ki sthapana nahin hoti tab tak hamein shraddha ka anubhav nahin hota.

jab tak samshti roop mein hamein sansar ke lakshya ka bodh nahin hota aur hamare antःkaran mein samanya adarshon ki sthapana nahin hoti tab tak hamein shraddha ka anubhav nahin hota.

yadi kisi uttam kavya ya chitr ki visheshata na samajhne ke karan hum kavi ya chitrkar par shraddha na kar sake to ye hamara anaDipan hai—hamare ruchi sanskar ki truti hai.

yadi kisi uttam kavya ya chitr ki visheshata na samajhne ke karan hum kavi ya chitrkar par shraddha na kar sake to ye hamara anaDipan hai—hamare ruchi sanskar ki truti hai.

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.

sansar mein dharm ke sambandh mein sarvatr samanyatः aisi shiksha milti hai ki dharm keval shraddha aur vishvas par sthapit hai, aur adhikansh sthlon mein to wo bhinn bhinn maton ki samshti maatr hai. yahi karan hai ki dharmon ke beech keval laDai jhagDa dikhai deta hai.

sansar mein dharm ke sambandh mein sarvatr samanyatः aisi shiksha milti hai ki dharm keval shraddha aur vishvas par sthapit hai, aur adhikansh sthlon mein to wo bhinn bhinn maton ki samshti maatr hai. yahi karan hai ki dharmon ke beech keval laDai jhagDa dikhai deta hai.

samprday vishesh pujit kaath patthron ke pratik aur uski puja ya achar sanskar manushya mein manushya ko sada hi vichchhinn rakhte hain. isiliye apne antar mein satya svarup aur prem svarup ek ko uplabdh karne ke siva milan ka aur kya upaye ho sakta hai?

samprday vishesh pujit kaath patthron ke pratik aur uski puja ya achar sanskar manushya mein manushya ko sada hi vichchhinn rakhte hain. isiliye apne antar mein satya svarup aur prem svarup ek ko uplabdh karne ke siva milan ka aur kya upaye ho sakta hai?

shraddhalu apne bhaav mein sansar ko bhi sammilit karna chahta hai, par premi nahin.

shraddhalu apne bhaav mein sansar ko bhi sammilit karna chahta hai, par premi nahin.

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.

shraddha mahatv ki anandpurn svikrit ke saath saath pujya buddhi ki sanchar hai.

shraddha mahatv ki anandpurn svikrit ke saath saath pujya buddhi ki sanchar hai.

pragti ke samarthak; pratyek vyakti ke liye ye anivarya hai ki wo purane vishvas se juDi har baat ki alochana kare, us par avishvas kare aur use chunauti de.

pragti ke samarthak; pratyek vyakti ke liye ye anivarya hai ki wo purane vishvas se juDi har baat ki alochana kare, us par avishvas kare aur use chunauti de.

avyakt satya ‘shraddha’ ke roop mein rahta hai. shraddha us satya rakhti hai jo satya ‘hona chahiye’.

avyakt satya ‘shraddha’ ke roop mein rahta hai. shraddha us satya rakhti hai jo satya ‘hona chahiye’.

yadi prem svapn hai to shraddha jagran hai.

yadi prem svapn hai to shraddha jagran 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.

sadachari ke prati yadi hum shraddha nahin rakhte to samaj ke prati apne karttavya ka palan nahin karte.

sadachari ke prati yadi hum shraddha nahin rakhte to samaj ke prati apne karttavya ka palan nahin karte.

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.

main svayan ko iishvar mein vishvas karne aur uski pararthna ke liye taiyar nahin kar sakta.

main svayan ko iishvar mein vishvas karne aur uski pararthna ke liye taiyar nahin kar sakta.

kora vishvas aur andhvishvas khatarnak hota hai, kyonki wo dimagh ko kund karta hai aur adami ko pratikriyavadi bana deta hai.

kora vishvas aur andhvishvas khatarnak hota hai, kyonki wo dimagh ko kund karta hai aur adami ko pratikriyavadi bana deta hai.

main us bhagvan ya dharm par vishvas nahin karta, jo na vidhvaon ke ansu ponchh sakta hai aur na anathon ke munh mein ek tukDa roti hi pahuncha sakta hai.

main us bhagvan ya dharm par vishvas nahin karta, jo na vidhvaon ke ansu ponchh sakta hai aur na anathon ke munh mein ek tukDa roti hi pahuncha sakta hai.

aagya palan ke gun ka anushilan karo, lekin apne dharmvishvas ko na khoo.

aagya palan ke gun ka anushilan karo, lekin apne dharmvishvas ko na khoo.

shraddha svayan aise karmon ke pratikar mein hoti hai jinka shubh prabhav akele hum par nahin, balki sare manushya samaj par paD sakta hai.

shraddha svayan aise karmon ke pratikar mein hoti hai jinka shubh prabhav akele hum par nahin, balki sare manushya samaj par paD sakta hai.

yaqin rakhne mein is tarah kaam karna, bolna aur sochna shamil hai, jaise aapko mangi hui cheez mil chuki hai.

yaqin rakhne mein is tarah kaam karna, bolna aur sochna shamil hai, jaise aapko mangi hui cheez mil chuki hai.

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.

shraddha jigyasa ka wo bhaav hai jo kharepan ke saath satya ki or unmukh rahta hai; mithya ke bahlave mein moh mein nahin aa jata, usi ko satya kahna chahta hai jo pramanik roop se ‘hai’. niःsandeh ‘hai’.

shraddha jigyasa ka wo bhaav hai jo kharepan ke saath satya ki or unmukh rahta hai; mithya ke bahlave mein moh mein nahin aa jata, usi ko satya kahna chahta hai jo pramanik roop se ‘hai’. niःsandeh ‘hai’.

hum chizon ko jis tarah dekhte hain, wo hamare gyaan aur vishvason se prabhavit hota hai.

hum chizon ko jis tarah dekhte hain, wo hamare gyaan aur vishvason se prabhavit hota hai.

shraddha samarthya ke prati hoti hai aur daya asamarthya ke prati.

shraddha samarthya ke prati hoti hai aur daya asamarthya ke prati.

avishvasi evan bahunaishthik ke hriday mein bhakti aa hi nahin sakti.

avishvasi evan bahunaishthik ke hriday mein bhakti aa hi nahin sakti.

astha ek vishvasmulak pratyay hai, jabki pratibaddhata ek aisi bauddhik avdharna, jiska rukh karm ki or hai.

astha ek vishvasmulak pratyay hai, jabki pratibaddhata ek aisi bauddhik avdharna, jiska rukh karm ki or hai.

shraddha ka vyapar sthal vistrit hai, prem ka ekaant. prem mein ghanatv adhik hai aur shraddha mein vistar.

shraddha ka vyapar sthal vistrit hai, prem ka ekaant. prem mein ghanatv adhik hai aur shraddha mein vistar.

jyonhi manushya ye vishvas karna arambh kar deta hai ki iishvar hai, tyonhi wo iishvar ko praapt karne ki prabal lalsa se pagal ho jata hai.

jyonhi manushya ye vishvas karna arambh kar deta hai ki iishvar hai, tyonhi wo iishvar ko praapt karne ki prabal lalsa se pagal ho jata hai.

राज-योग धर्म का विज्ञान है, समस्त पूजा-अर्चना, प्रार्थनाओं, अनुष्ठानों और चमत्कारों का आधार है।

jahan adhunik yug ke abhibhavak apne bachchon ko ajanabiyon se baat na karne ki chetavni dete hain, vahin pragaitihas mein hamara poshan vishvas ki khurak se hota tha.

jahan adhunik yug ke abhibhavak apne bachchon ko ajanabiyon se baat na karne ki chetavni dete hain, vahin pragaitihas mein hamara poshan vishvas ki khurak se hota tha.

ye khayal bilkul ghalat hai ki alochana ka sambandh buddhi se aur shraddha ka hriday se hota hai.

ye khayal bilkul ghalat hai ki alochana ka sambandh buddhi se aur shraddha ka hriday se hota hai.

jo iishvar ko apke paas samajhta hai wo kabhi nahin harta.

jo iishvar ko apke paas samajhta hai wo kabhi nahin harta.

main gayki bhakti aur puja mein kisi se pichhe nahin hoon, lekin wo bhakti aur shraddha qanun ke zariye kisi par ladi nahin ja sakti.

main gayki bhakti aur puja mein kisi se pichhe nahin hoon, lekin wo bhakti aur shraddha qanun ke zariye kisi par ladi nahin ja sakti.

jo vyakti tumse andhe ke saman vishvas kar lene ko kahta hai, usse door hi raho, wo chahe kitna bhi baDa adami ya sadhu kyon na ho.

jo vyakti tumse andhe ke saman vishvas kar lene ko kahta hai, usse door hi raho, wo chahe kitna bhi baDa adami ya sadhu kyon na ho.

saguN upaasnaa apnii-apnii shakti ke anusaar anek prakaar se kii ja saktii hai। us chhoTe se dehaat kii, jahaa.n hamaaraa janm hu.a, sevaa karnaa athvaa maa.n-baap kii sevaa karnaa saguN-puujaa hai।

saguN upaasnaa apnii-apnii shakti ke anusaar anek prakaar se kii ja saktii hai। us chhoTe se dehaat kii, jahaa.n hamaaraa janm hu.a, sevaa karnaa athvaa maa.n-baap kii sevaa karnaa saguN-puujaa hai।

shraddha hi satya ki jigyasa ki li hai. hamara satya se sambandh shraddha ke madhyam se banta hai. par shraddha bhi satya ki apeksha rakhti hai—satya ke bina apne aap mein adhuri hai, satya se vihin vilag bhi ho sakti hai.

shraddha hi satya ki jigyasa ki li hai. hamara satya se sambandh shraddha ke madhyam se banta hai. par shraddha bhi satya ki apeksha rakhti hai—satya ke bina apne aap mein adhuri hai, satya se vihin vilag bhi ho sakti hai.

asim astha aur shakti hi saphalta ki ekmaatr sharten hain.

asim astha aur shakti hi saphalta ki ekmaatr sharten hain.

mithya prem, jhuthi vinamrata aur durbal vishvas se bharosa paida nahin hota. bharose ke liye zaruri hai ki ek paksh dusre paksh ko apne sachche aur thos iradon ka sabut de.

mithya prem, jhuthi vinamrata aur durbal vishvas se bharosa paida nahin hota. bharose ke liye zaruri hai ki ek paksh dusre paksh ko apne sachche aur thos iradon ka sabut de.

जो कोई भी; किसी को अंधविश्वास करने के लिए कहता है, या अपनी श्रेष्ठ इच्छाशक्ति के बल पर लोगों को अपने पीछे घसीटता है—वह मानवता को हानि पहुँचाता है, भले ही उसका ऐसा इरादा न हो।

mere upar ka taron bhara akash aur mere bhitar ke naitik niyam—ye do chizen man ko anant wismay aur shraddha se bhar deti hain

mere upar ka taron bhara akash aur mere bhitar ke naitik niyam—ye do chizen man ko anant wismay aur shraddha se bhar deti hain

shraddhey samaj ki sthiti ya sukh ka vidhan karta hai aur samaj uski sthiti aur sukh ka vidhan karta hai.

shraddhey samaj ki sthiti ya sukh ka vidhan karta hai aur samaj uski sthiti aur sukh ka vidhan karta hai.

saundarya par nishtha, soye saundarya ko jagane ke liye suryoday hai.

saundarya par nishtha, soye saundarya ko jagane ke liye suryoday hai.