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jitne din tak manushya karmkanD aur samprdayik gyaan se mukt nahin hota, utne din tak wo sarvmanav ke upyukt nahin hota.

jitne din tak manushya karmkanD aur samprdayik gyaan se mukt nahin hota, utne din tak wo sarvmanav ke upyukt nahin hota.

surdas ke kavya mein krishn se radha aur dusri gopiyon ka prem samanti naitikta ke bandhnon se mukt prem hai.

surdas ke kavya mein krishn se radha aur dusri gopiyon ka prem samanti naitikta ke bandhnon se mukt prem hai.

bhakt kaviyon ki drishti mein manush satya ke uupar kuch bhi nahin hai—na kul, na jati, na dharm, na samprday, na stri purush ka bhed, na kisi shaastr ka bhay aur na lok ka bhram.

bhakt kaviyon ki drishti mein manush satya ke uupar kuch bhi nahin hai—na kul, na jati, na dharm, na samprday, na stri purush ka bhed, na kisi shaastr ka bhay aur na lok ka bhram.

mukti ka arth kisi widyaman wastu ka winash karna nahin hai, balki kewal awidyaman aur satya marg ke awrodhak kohre ka niwaran karna hai jab awidya ka ye awrodh hat jata hai, tabhi palken upar uth jati hain—palkon ka hatna ankhon ki kshati nahin kaha ja sakta

mukti ka arth kisi widyaman wastu ka winash karna nahin hai, balki kewal awidyaman aur satya marg ke awrodhak kohre ka niwaran karna hai jab awidya ka ye awrodh hat jata hai, tabhi palken upar uth jati hain—palkon ka hatna ankhon ki kshati nahin kaha ja sakta

bhasha nadi ki dhara—jaisi hoti hai, us par kisi ka naam khodkar nahin rakha ja sakta.

bhasha nadi ki dhara—jaisi hoti hai, us par kisi ka naam khodkar nahin rakha ja sakta.

ek susanskrit dimagh ko apne darvaze aur khiDkiyan khuli rakhni chahiye.

ek susanskrit dimagh ko apne darvaze aur khiDkiyan khuli rakhni chahiye.

kabir shastriy gyaan ke bojh se mukt hai.

kabir shastriy gyaan ke bojh se mukt hai.

bharatvarsh mein jitne vedamtanuyayi darshanshastr hain, un sabka ek hi lakshya hai, aur wo hai—purnta praapt karke aatma ko mukt kar lena. iska upaay hai yog. yog shabd bahubhavavyapi hai. sankhya aur vedant ubhay mat kisi na kisi prakar se yog ka samarthan karte hain.

bharatvarsh mein jitne vedamtanuyayi darshanshastr hain, un sabka ek hi lakshya hai, aur wo hai—purnta praapt karke aatma ko mukt kar lena. iska upaay hai yog. yog shabd bahubhavavyapi hai. sankhya aur vedant ubhay mat kisi na kisi prakar se yog ka samarthan karte hain.

bhaktikavya ke bahar bhi adhikanshatः prem ki vahi kavita mahattvpurn hai jo sam visham ki ruDhi se mukt hai.

bhaktikavya ke bahar bhi adhikanshatः prem ki vahi kavita mahattvpurn hai jo sam visham ki ruDhi se mukt hai.

jo samprday mein baddh hain, ve chirantan sahityik nahin hote hain. ve to tatkalik sahityik hote hain. chirantan sahityik to ve hote hain jo sab panth, samprday vaghairah se bhinn hote hain, pare hote hain.

jo samprday mein baddh hain, ve chirantan sahityik nahin hote hain. ve to tatkalik sahityik hote hain. chirantan sahityik to ve hote hain jo sab panth, samprday vaghairah se bhinn hote hain, pare hote hain.

itihas vigyan hai. kalp katha nahin hai. jab tak vaigyanik drishti se dharmik dvesh se mukt, tathyaprak itihas nahin paDhaya jayega, tav tak samprdayik dvesh ja nahin sakta.

itihas vigyan hai. kalp katha nahin hai. jab tak vaigyanik drishti se dharmik dvesh se mukt, tathyaprak itihas nahin paDhaya jayega, tav tak samprdayik dvesh ja nahin sakta.

svarg narak tatha akash ke pare raaj karne vale shaskon se sambaddh anek kathaon athva andhvishvason ke dvara manushya ko bhulave mein Dalkar use atmasmarpan ke lakshya ki or agrasar kiya jata hai. in sab andhvishvason se door rahkar tatvagyani vasana ke tyaag dvara jaan bujhkar is lakshya ki or aage baDhta hai.

svarg narak tatha akash ke pare raaj karne vale shaskon se sambaddh anek kathaon athva andhvishvason ke dvara manushya ko bhulave mein Dalkar use atmasmarpan ke lakshya ki or agrasar kiya jata hai. in sab andhvishvason se door rahkar tatvagyani vasana ke tyaag dvara jaan bujhkar is lakshya ki or aage baDhta hai.

yogi ko adhik vilas aur kathorta, donon hi tyaag dene chahiye.

yogi ko adhik vilas aur kathorta, donon hi tyaag dene chahiye.

utpiDiton ke liye nihayat zaruri hai ki ve apni mukti ki sabhi avasthaon mein svayan ko purntar manushya banne ke sattamulak tatha aitihasik karya mein sanlagn manushyon ke roop mein dekhen.

utpiDiton ke liye nihayat zaruri hai ki ve apni mukti ki sabhi avasthaon mein svayan ko purntar manushya banne ke sattamulak tatha aitihasik karya mein sanlagn manushyon ke roop mein dekhen.

sakaratmak drishti se mere samjik darshan ko teen shabdon mein sameta ja sakta hai ha mukti, samanata aur bhaichara.

sakaratmak drishti se mere samjik darshan ko teen shabdon mein sameta ja sakta hai ha mukti, samanata aur bhaichara.

ghar grihasthi ke prati dharmik kattarta jaisa juDav darasal bahari duniya ke prati shatruta ka hi dusra naam hai—aur anjane mein hi isse, bahari duniya ke nuqsan ke saath saath, ghar grihasthi ka, aur un uddeshyon ka jinke liye hum ji rahe hote hain, nuqsan hone lagta hai.

ghar grihasthi ke prati dharmik kattarta jaisa juDav darasal bahari duniya ke prati shatruta ka hi dusra naam hai—aur anjane mein hi isse, bahari duniya ke nuqsan ke saath saath, ghar grihasthi ka, aur un uddeshyon ka jinke liye hum ji rahe hote hain, nuqsan hone lagta hai.

sanskaron ki badhayen tutkar jo milan svabhavik ho uthta hai vahi tapovan ka milan hai.

sanskaron ki badhayen tutkar jo milan svabhavik ho uthta hai vahi tapovan ka milan hai.

alochana aur svtantr chintan krantikari ke do anivarya gun hote hain.

alochana aur svtantr chintan krantikari ke do anivarya gun hote hain.

24 tak ghar se nikal jana chahiye, nahin to adami par bahut se kusanskar paDne lagte hain, uski buddhi malin hone lagti hai, man sankirn hone lagta hai, sharir ko parishrami banane ka mauqa haath se nikalne lagta hai.

24 tak ghar se nikal jana chahiye, nahin to adami par bahut se kusanskar paDne lagte hain, uski buddhi malin hone lagti hai, man sankirn hone lagta hai, sharir ko parishrami banane ka mauqa haath se nikalne lagta 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.

sahityik kisi samprday ke nahin hote. sahityikon ka lakshan hi ye hai ki ve samprdayatit hote hain.

sahityik kisi samprday ke nahin hote. sahityikon ka lakshan hi ye hai ki ve samprdayatit hote hain.

utpiDit log svayan par bharosa karna tabhi shuru karte hain, jab ve utpiDak ko khoj lete hain aur apni mukti ke liye sangthit sangharsh karne lagte hain.

utpiDit log svayan par bharosa karna tabhi shuru karte hain, jab ve utpiDak ko khoj lete hain aur apni mukti ke liye sangthit sangharsh karne lagte hain.

alag dharm chalana. alag hona. hindu samaj se varnvadi varchasv se alag hona mukt hona. kabir is ejenDe ko dene vale ek ghanghor rajnitik kavi ki tarah aate hain jo ek aise vichar ko bana rahe hain jo dalit samaj ko hindu samaj se bahar le jayega. dalit libron ka vichar kabir dete hain.

alag dharm chalana. alag hona. hindu samaj se varnvadi varchasv se alag hona mukt hona. kabir is ejenDe ko dene vale ek ghanghor rajnitik kavi ki tarah aate hain jo ek aise vichar ko bana rahe hain jo dalit samaj ko hindu samaj se bahar le jayega. dalit libron ka vichar kabir dete hain.

jahan sadhana nirantar chalti rahti hai, jahan jivan yatra saral aur nirmal hai, jahan samajik sanskar ki sankirnta nahin hai, jahan vyaktigat aur jatigat virodh ko daman karne ka prayas hai vahin hum us vidya ko praapt kar sakte hain jise bharatvarsh ne vishesh roop se vidya ka naam diya hai.

jahan sadhana nirantar chalti rahti hai, jahan jivan yatra saral aur nirmal hai, jahan samajik sanskar ki sankirnta nahin hai, jahan vyaktigat aur jatigat virodh ko daman karne ka prayas hai vahin hum us vidya ko praapt kar sakte hain jise bharatvarsh ne vishesh roop se vidya ka naam diya hai.

hum apni sari shaktiyon ko kisi ek vishay ki or laga dene ke phalasvarup usmen asakt ho jate hain; tatha uski aur bhi ek disha hai, jo netivachak hone par bhi uske sadrish hi kathin hai—us or hum bahut kam dhyaan dete hain— wo ye hai ki kshan bhar mein kisi vishay se anasakt hone ki, usse apne ko prithak kar lene ki shakti. asakti aur anasakti, jab donon shaktiyon ka poorn vikas hota hai, tabhi manushya mahan evan sukhi ho sakta hai.

hum apni sari shaktiyon ko kisi ek vishay ki or laga dene ke phalasvarup usmen asakt ho jate hain; tatha uski aur bhi ek disha hai, jo netivachak hone par bhi uske sadrish hi kathin hai—us or hum bahut kam dhyaan dete hain— wo ye hai ki kshan bhar mein kisi vishay se anasakt hone ki, usse apne ko prithak kar lene ki shakti. asakti aur anasakti, jab donon shaktiyon ka poorn vikas hota hai, tabhi manushya mahan evan sukhi ho sakta hai.

kartavya to ek vyarth ki bakvas hai. main mukt hun—mere sare bandhan kat chuke hain. ye sharir kahin bhi rahe ya na rahe, iski mujhe kya parvah.

kartavya to ek vyarth ki bakvas hai. main mukt hun—mere sare bandhan kat chuke hain. ye sharir kahin bhi rahe ya na rahe, iski mujhe kya parvah.

jab samagr mukti ghatit hoti hai tab aapke paas devi devta aur karmkanD nahin hota—ap ek mukt purush hote hain.

jab samagr mukti ghatit hoti hai tab aapke paas devi devta aur karmkanD nahin hota—ap ek mukt purush hote hain.

‘kartavya’ mein main vishvasi nahin hoon, kartavya to sansariyon ke liye ek abhishap hai, sannyasiyon ka koi kartavya nahin hai.

‘kartavya’ mein main vishvasi nahin hoon, kartavya to sansariyon ke liye ek abhishap hai, sannyasiyon ka koi kartavya nahin hai.

jab aap samagr roop se savdhan hote hain to vahan koi sva nahin ho sakta.

jab aap samagr roop se savdhan hote hain to vahan koi sva nahin ho sakta.

hamara maqsad hai mukti pana. filhal hamari aur koi dilchaspi nahin hai. agar hum dharmantran se mukti pa sakte hain to hum hindu dharm mein sudhar ki zimmedari kyon Dhote rahen. hum apni uurja, samay, shram aur dhan is par kyon nasht kare?

hamara maqsad hai mukti pana. filhal hamari aur koi dilchaspi nahin hai. agar hum dharmantran se mukti pa sakte hain to hum hindu dharm mein sudhar ki zimmedari kyon Dhote rahen. hum apni uurja, samay, shram aur dhan is par kyon nasht kare?

akash ke saman avirodhi, vyapak aur gati dene vala hota hai sahitya.

akash ke saman avirodhi, vyapak aur gati dene vala hota hai sahitya.

main mukt hoon, sada mukt rahunga. meri abhilasha hai ki sabhi koi mukt ho jayen—vayu ke saman mukt.

main mukt hoon, sada mukt rahunga. meri abhilasha hai ki sabhi koi mukt ho jayen—vayu ke saman mukt.

mukti akele ki nahin hoti. alag se apna bhala nahin ho sakta. manushya ki chhatpatahat hai mukti ke liye, sukh ke liye, nyaay ke liye. par ye baDi laDai akele nahin laDi ja sakti hai.

mukti akele ki nahin hoti. alag se apna bhala nahin ho sakta. manushya ki chhatpatahat hai mukti ke liye, sukh ke liye, nyaay ke liye. par ye baDi laDai akele nahin laDi ja sakti hai.

sab par saman sneh rakhna atyant kathin hai; kintu uske bina mukti nahin mil sakti.

sab par saman sneh rakhna atyant kathin hai; kintu uske bina mukti nahin mil sakti.

jab tak hum prkriti ke haath se apna uddhaar nahin kar lete, tab tak hum ghulam hain; prkriti jaisa kahti hai, hum usi prakar chalne ko lachar hote hain.

jab tak hum prkriti ke haath se apna uddhaar nahin kar lete, tab tak hum ghulam hain; prkriti jaisa kahti hai, hum usi prakar chalne ko lachar hote hain.

sanskriti manushya ko jakaDti nahin, mukt karti hai. sanskriti wo jivan mulya hai, jise apni vikas yatra mein manushya samaj viksit aur angikar karta hai. sanskriti manushya ka udattikran karti hai. use kshudrta se uncha uthati hai.

sanskriti manushya ko jakaDti nahin, mukt karti hai. sanskriti wo jivan mulya hai, jise apni vikas yatra mein manushya samaj viksit aur angikar karta hai. sanskriti manushya ka udattikran karti hai. use kshudrta se uncha uthati hai.

jab tak vastavikta ki sahi pahchan karake sahi chetna ka nirman nahin kiya jata, mukti dilanevala khud unke virodh ka shikar hota hai, jinhen wo mukt karana chahta hai.

jab tak vastavikta ki sahi pahchan karake sahi chetna ka nirman nahin kiya jata, mukti dilanevala khud unke virodh ka shikar hota hai, jinhen wo mukt karana chahta hai.

hum jisse mukt hokar bahar nikalkar nahin ayenge use hum nahin praapt kar payenge.

hum jisse mukt hokar bahar nikalkar nahin ayenge use hum nahin praapt kar payenge.

mukti ek prasav hai aur ye prasav piDadayak hai.

mukti ek prasav hai aur ye prasav piDadayak hai.

जो बंधन के कारण हैं, वे बंधन के मार्ग हैं। उनका नाश करने वाली आत्मा की शुद्ध अवस्था मोक्षमार्ग है कि जिससे भवभ्रमण का अंत होता है।

roop mein satya ka avirbhav hote hi satya us roop se hi mukti de deta hai.

roop mein satya ka avirbhav hote hi satya us roop se hi mukti de deta hai.

jab sabhi jagah shithilta ho aur us shithilta ki ninda na hoti ho tab apne ko niyam vart mein bandhna baDe purusharthi logon ka hi kaam hai.

jab sabhi jagah shithilta ho aur us shithilta ki ninda na hoti ho tab apne ko niyam vart mein bandhna baDe purusharthi logon ka hi kaam hai.

sansar ki samast sansthayen, chahe ve arambh mein kaisi bhi labhadayak rahi hon, samay pakar manushya jati ki unnati mein badha Dalne lagti hain aur us samay unka vidhvans kar dena hi buddhimatta hai.

sansar ki samast sansthayen, chahe ve arambh mein kaisi bhi labhadayak rahi hon, samay pakar manushya jati ki unnati mein badha Dalne lagti hain aur us samay unka vidhvans kar dena hi buddhimatta hai.

svtantrta yani samagr mukti ka arth hai ek asim avkash ki uplabdhi.

svtantrta yani samagr mukti ka arth hai ek asim avkash ki uplabdhi.

hamare jivan ki ekmaatr sadhana yahi hai ki hamari aatma ka jo svbhaav hai usi ko hum badha mukt bana len.

hamare jivan ki ekmaatr sadhana yahi hai ki hamari aatma ka jo svbhaav hai usi ko hum badha mukt bana len.

mukti shunyata mein nahin, purnta mein hai. ye purnta srishti karti hai, dhvans nahin karti.

mukti shunyata mein nahin, purnta mein hai. ye purnta srishti karti hai, dhvans nahin karti.

mukti keval uske liye hai jo dusron ke liye sarvasv tyaag deta hai, parantu ve log jo ‘meri mukti,’ ‘meri mukti’ ki aharnish rat lagaye rahte hain, ve apna vartaman aur bhavi vastavik kalyan nasht kar idhar udhar bhatakte rah jate hain.

mukti keval uske liye hai jo dusron ke liye sarvasv tyaag deta hai, parantu ve log jo ‘meri mukti,’ ‘meri mukti’ ki aharnish rat lagaye rahte hain, ve apna vartaman aur bhavi vastavik kalyan nasht kar idhar udhar bhatakte rah jate hain.

asal nritya vahi hai—tamam kala rupon mein jo na advait mein lipt ho aur na hi dvait ko ek antim mulya banaye.

asal nritya vahi hai—tamam kala rupon mein jo na advait mein lipt ho aur na hi dvait ko ek antim mulya banaye.

agar main kahun, manushya mukti chahta hai, to ye mithya baat hogi. manushya mukti ki apeksha bahut sari chizen chahta hai. manushya adhin hona chahta hai.

agar main kahun, manushya mukti chahta hai, to ye mithya baat hogi. manushya mukti ki apeksha bahut sari chizen chahta hai. manushya adhin hona chahta hai.

yogiyon ke matanusar, sara vyakt jagat prkriti se utpann hua hai; par prkriti ka apna koi uddeshya nahin hai, keval purush ko mukt karna hi uska prayojan hai.

yogiyon ke matanusar, sara vyakt jagat prkriti se utpann hua hai; par prkriti ka apna koi uddeshya nahin hai, keval purush ko mukt karna hi uska prayojan hai.