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यदि मनुष्य का जन्म लेकर मैं मानवीय अस्तित्व के उद्देश्य को प्राप्त नहीं कर सकूँ, यदि मैं उसकी नियति को चरितार्थ नहीं कर सकूँ, तो उसकी सार्थकता ही क्या है?

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

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

vishvbandhutv dvara shanti ki sthapana sansar ka sarvochch adarsh hai.

vishvbandhutv dvara shanti ki sthapana sansar ka sarvochch adarsh hai.

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.

manav mein roop, gun aur yauvan ke hote hue bhi yadi udarta nahin hai to sabhi visheshtayen nirarthak ho jati hain.

manav mein roop, gun aur yauvan ke hote hue bhi yadi udarta nahin hai to sabhi visheshtayen nirarthak ho jati hain.

hindu muslim vidvesh ya rajnitik viDambna ko door karne ka pyatn tab tak saphal nahin ho sakta jab tak ki pratyek deshavasi bharatvarsh ke vatavran ko sauhard aur parasparik audarya se pariplavit na kar dega.

hindu muslim vidvesh ya rajnitik viDambna ko door karne ka pyatn tab tak saphal nahin ho sakta jab tak ki pratyek deshavasi bharatvarsh ke vatavran ko sauhard aur parasparik audarya se pariplavit na kar dega.

bhakti la deti hai gyaan; gyaan se hota hai sarvbhuton mein atmabodh, sarvbhuton mein atmabodh hone se hi aati hai ahinsa; aur ahinsa se hi aata hai prem. tum jitna bhar inmen se jis kisi ek ka adhikari hoge, utna hi bhar in sabhi ke adhikari hoge.

bhakti la deti hai gyaan; gyaan se hota hai sarvbhuton mein atmabodh, sarvbhuton mein atmabodh hone se hi aati hai ahinsa; aur ahinsa se hi aata hai prem. tum jitna bhar inmen se jis kisi ek ka adhikari hoge, utna hi bhar in sabhi ke adhikari hoge.

shiksha ke kshetr mein ek purush apni svbhaav sulabh kathorta se asaphal rah sakta hai, parantu mata ke sahj sneh se poorn hriday lekar jab ek stri usi ugrata ka anukran karke apne uttardayitv ko bhool jati hai tab uski sthiti dayniy ke atirikt aur kuch nahin rahti.

shiksha ke kshetr mein ek purush apni svbhaav sulabh kathorta se asaphal rah sakta hai, parantu mata ke sahj sneh se poorn hriday lekar jab ek stri usi ugrata ka anukran karke apne uttardayitv ko bhool jati hai tab uski sthiti dayniy ke atirikt aur kuch nahin rahti.

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.

pavitarta hi adhyatmik satya hai. “pavitra hridayvale dhanya hain, kyonki ve iishvar ka darshan karenge. ” is ek vakya mein sab dharmon ka nichoD hai. yadi tum itna hi seekh lo, to bhutakal mein jo kuch is vishay mein kaha gaya hai aur bhavishyakal mein jo kuch kaha ja sakta hai, us sabka gyaan tum praapt kar loge. tumhein aur kisi or drishtipat karne ki zarurat nahin, kyonki tumhein us ek vakya se hi sabhi avashyak vastuon ki prapti ho chuki. yadi sansar ke sabhi dharm shaastr nasht ho jayen, to akele is vakya se hi sansar ka uddhaar ho sakta hai.

pavitarta hi adhyatmik satya hai. “pavitra hridayvale dhanya hain, kyonki ve iishvar ka darshan karenge. ” is ek vakya mein sab dharmon ka nichoD hai. yadi tum itna hi seekh lo, to bhutakal mein jo kuch is vishay mein kaha gaya hai aur bhavishyakal mein jo kuch kaha ja sakta hai, us sabka gyaan tum praapt kar loge. tumhein aur kisi or drishtipat karne ki zarurat nahin, kyonki tumhein us ek vakya se hi sabhi avashyak vastuon ki prapti ho chuki. yadi sansar ke sabhi dharm shaastr nasht ho jayen, to akele is vakya se hi sansar ka uddhaar ho sakta hai.

yadi desh ka pratyek shikshit yuvak uunch neech ke ghrinit vicharon ko chhoDkar apne aas paas rahne vale chaar balkon athva balikaon ko bhi prativarsh ashikshit se shikshit bana dene ka sankalp kar leve to parinam atyant utsahvarddhak ho.

yadi desh ka pratyek shikshit yuvak uunch neech ke ghrinit vicharon ko chhoDkar apne aas paas rahne vale chaar balkon athva balikaon ko bhi prativarsh ashikshit se shikshit bana dene ka sankalp kar leve to parinam atyant utsahvarddhak ho.

rashtriyata jatiyata nahin hai. rashtriyata dharmik siddhanton ka dayara nahin hai. rashtriyata samajik bandhnon ka ghera nahin hai. rashtriyata ka janm desh ke svarup se hota hai. uski simayen desh ki simayen hain.

rashtriyata jatiyata nahin hai. rashtriyata dharmik siddhanton ka dayara nahin hai. rashtriyata samajik bandhnon ka ghera nahin hai. rashtriyata ka janm desh ke svarup se hota hai. uski simayen desh ki simayen hain.

virata se aage baDho. ek din ya ek saal mein siddhi ki aasha na rakho. uchchatam adarsh par driDh raho. svarthaparta aur iirshya se bacho. aagya palan karo. satya, manushya jati aur apne desh ke paksh par sada ke liye atal raho, aur tum sansar ko hila doge.

virata se aage baDho. ek din ya ek saal mein siddhi ki aasha na rakho. uchchatam adarsh par driDh raho. svarthaparta aur iirshya se bacho. aagya palan karo. satya, manushya jati aur apne desh ke paksh par sada ke liye atal raho, aur tum sansar ko hila doge.

svayan achchhe bano aur jo kasht pa rahe hain, unke prati daya sampann hoo. joD gaanth karne ki cheshta mat karo, usse bhavrog door nahin hoga. vastav mein hamein jagat ke atit jana paDega.

svayan achchhe bano aur jo kasht pa rahe hain, unke prati daya sampann hoo. joD gaanth karne ki cheshta mat karo, usse bhavrog door nahin hoga. vastav mein hamein jagat ke atit jana paDega.

manaviy mulya manushya ke jaivik aatm mein upajta hai.

manaviy mulya manushya ke jaivik aatm mein upajta hai.

jab sankat aata hai—jab bam girte hain ya baaDh aati hai—tabhi hum manushya apne shreshthatam roop mein prakat hote hain.

jab sankat aata hai—jab bam girte hain ya baaDh aati hai—tabhi hum manushya apne shreshthatam roop mein prakat 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.

udarta, satya, kritagyta, santosh, karuna aur maitri—ye divya jivan praapt karne ke shreshth saghan hai.

udarta, satya, kritagyta, santosh, karuna aur maitri—ye divya jivan praapt karne ke shreshth saghan hai.

jaise pashu balvan hokar nirblon ko duःkha dete aur maar bhi Dalte hain. jab manushya sharir pa ke vaisa hi karm karte hain to ve manushya svbhavyukt nahin, kintu pashuvat hain. aur jo balvan hokar nirblon ki raksha karta hai vahi manushya kahata hai aur jo svarthvash hokar parhani maatr karta rahta hai, wo jano pashuon ka bhi baDa bhai hai.

jaise pashu balvan hokar nirblon ko duःkha dete aur maar bhi Dalte hain. jab manushya sharir pa ke vaisa hi karm karte hain to ve manushya svbhavyukt nahin, kintu pashuvat hain. aur jo balvan hokar nirblon ki raksha karta hai vahi manushya kahata hai aur jo svarthvash hokar parhani maatr karta rahta hai, wo jano pashuon ka bhi baDa bhai hai.

har ek manushya ko chahiye ki wo dusre manushya ko isi tarah, arthat iishvar samajhkar, soche aur usse usi tarah arthat iishvar drishti se bartav kare; use ghrina na kare, use kalankit na kare aur na uski ninda hi kare. kisi bhi tarah se use hani pahunchane ki cheshta bhi na kare. ye keval sannyasi ka hi nahin; varan sabhi nar nariyon ka karttavya hai.

har ek manushya ko chahiye ki wo dusre manushya ko isi tarah, arthat iishvar samajhkar, soche aur usse usi tarah arthat iishvar drishti se bartav kare; use ghrina na kare, use kalankit na kare aur na uski ninda hi kare. kisi bhi tarah se use hani pahunchane ki cheshta bhi na kare. ye keval sannyasi ka hi nahin; varan sabhi nar nariyon ka karttavya hai.

manushya ke kathor, madhur aur teekshn, do paksh hain aur barabar rahenge. kavyakla ki puri ramniyta in donon pakshon ke samanvay ke beech mangal ya saundarya ke vikas mein dikhai paDti hai.

manushya ke kathor, madhur aur teekshn, do paksh hain aur barabar rahenge. kavyakla ki puri ramniyta in donon pakshon ke samanvay ke beech mangal ya saundarya ke vikas mein dikhai paDti hai.

na sankhya shakti, na dhan, na panDitya, na vakchaturya kuch bhi nahin, balki pavitarta, shuddh jivan, ek shabd mein anubhuti, aatm sakshatkar ko vijay milegi.

na sankhya shakti, na dhan, na panDitya, na vakchaturya kuch bhi nahin, balki pavitarta, shuddh jivan, ek shabd mein anubhuti, aatm sakshatkar ko vijay milegi.

manushya ka sarvopari uddeshya, sarvashreshth parakram dharm hi hai aur ye sab se asan hai.

manushya ka sarvopari uddeshya, sarvashreshth parakram dharm hi hai aur ye sab se asan hai.

samanya manushya mein jo tyaag, karuna, sahanubhuti, paropakar, sahas aadi hote hain, unhin par ye duniya tiki hai.

samanya manushya mein jo tyaag, karuna, sahanubhuti, paropakar, sahas aadi hote hain, unhin par ye duniya tiki hai.

anant shakti ke saath dhirta, gambhirta aur komalta raam ka pardhan lakshan hai. yahi unka ramatv hai.

anant shakti ke saath dhirta, gambhirta aur komalta raam ka pardhan lakshan hai. yahi unka ramatv hai.

sansar ko aise log chahiye, jinka jivan svarthhin jvlant prem ka udahran hai. wo prem ek ek shabd ko vajr ke saman prabhavashali bana dega.

sansar ko aise log chahiye, jinka jivan svarthhin jvlant prem ka udahran hai. wo prem ek ek shabd ko vajr ke saman prabhavashali bana dega.

jo vinamr hota hai wo apne ko poorn roop se surakshit rakh sakta hai. jo jhukna janta hai vahi tankar khaDa ho sakta hai. jo sab kuch tyaag kar sakta hai wo purnkam hota hai. jo jarjar ho jata hai wo nav jivan praapt karta hai. jo thoDe mein santusht rahta hai wo saphal ho jata hai. jo bahut sanchay karne ka prayatn karta hai, wo pathabhrasht ho jata hai.

jo vinamr hota hai wo apne ko poorn roop se surakshit rakh sakta hai. jo jhukna janta hai vahi tankar khaDa ho sakta hai. jo sab kuch tyaag kar sakta hai wo purnkam hota hai. jo jarjar ho jata hai wo nav jivan praapt karta hai. jo thoDe mein santusht rahta hai wo saphal ho jata hai. jo bahut sanchay karne ka prayatn karta hai, wo pathabhrasht ho jata hai.

manushya se baDa koi nahin hai. manushya ka jisse kalyan hota hai vahi dharm hai. jo manushya ka hit karta hai, vahi sadhu hai. jo manushya ko uupar uthata hai, vahi sant hai. iishvar ki satta bhi manushya ne isiliye svikar ki hai ki wo trata hai, rakshak hai, lok hitkari hai!

manushya se baDa koi nahin hai. manushya ka jisse kalyan hota hai vahi dharm hai. jo manushya ka hit karta hai, vahi sadhu hai. jo manushya ko uupar uthata hai, vahi sant hai. iishvar ki satta bhi manushya ne isiliye svikar ki hai ki wo trata hai, rakshak hai, lok hitkari hai!

sansar ke manav samuday mein vahi vyakti sthaan aur samman pa sakta hai, vahi jivit kaha ja sakta hai jisse hriday aur mastishk ne samuchit vikas paya ho aur jo apne vyaktitv dvara manushya samaj se ragatmak ke atirikt bauddhik sambandh bhi sthapit kar sakne mein samarth ho.

sansar ke manav samuday mein vahi vyakti sthaan aur samman pa sakta hai, vahi jivit kaha ja sakta hai jisse hriday aur mastishk ne samuchit vikas paya ho aur jo apne vyaktitv dvara manushya samaj se ragatmak ke atirikt bauddhik sambandh bhi sthapit kar sakne mein samarth ho.

yadi koi naishkarmya evan nirgunatv ko praapt karna chahta hai, to use apne man mein kisi prakar ka jati bhed rakhna hanikar hai.

yadi koi naishkarmya evan nirgunatv ko praapt karna chahta hai, to use apne man mein kisi prakar ka jati bhed rakhna hanikar hai.

santulit buddhi aur udaar sanvedanshilta se sahitya apne charon taraf dekhta hai, keval rajaniti ki hi taraf nahin—na kisi ek hi jagah khaDe hokar.

santulit buddhi aur udaar sanvedanshilta se sahitya apne charon taraf dekhta hai, keval rajaniti ki hi taraf nahin—na kisi ek hi jagah khaDe hokar.

bees varsh ki avastha mein main atyant ashishnu aur kattar tha. kalkatte mein saDkon ke jis kinare par thiyetar hain, main us or ke paidal maarg se hi nahin chalta tha. ab taintis varsh ki umr mein main veshyaon ke saath ek hi makan mein thahar sakta hoon aur unse tiraskar ka ek shabd kahne ka vichar bhi mere man mein nahin ayega. kya ye adhogati hai? athva mera hriday vistrit hota hua mujhe us vishvavyapi prem ki or le ja raha hai, jo sakshat bhagvan hai?

bees varsh ki avastha mein main atyant ashishnu aur kattar tha. kalkatte mein saDkon ke jis kinare par thiyetar hain, main us or ke paidal maarg se hi nahin chalta tha. ab taintis varsh ki umr mein main veshyaon ke saath ek hi makan mein thahar sakta hoon aur unse tiraskar ka ek shabd kahne ka vichar bhi mere man mein nahin ayega. kya ye adhogati hai? athva mera hriday vistrit hota hua mujhe us vishvavyapi prem ki or le ja raha hai, jo sakshat bhagvan hai?

jo panje ke bal par khaDa hona chahta hai wo theek se khaDa nahin ho sakta. jo apne donon pair phaila deta hai wo chal nahin sakta. jo aatm pranshsa karta hai, wo yash praapt nahin kar sakta. ahankari manushya mein gun nahin rah sakte. jo apne ko sabse uupar manata hai wo uupar nahin uth pata.

jo panje ke bal par khaDa hona chahta hai wo theek se khaDa nahin ho sakta. jo apne donon pair phaila deta hai wo chal nahin sakta. jo aatm pranshsa karta hai, wo yash praapt nahin kar sakta. ahankari manushya mein gun nahin rah sakte. jo apne ko sabse uupar manata hai wo uupar nahin uth pata.

koi avashyak nahin ki manushya uttam kavi va darshanik ho par ye uska pardhan kartavya hai ki wo satvikshil hai.

koi avashyak nahin ki manushya uttam kavi va darshanik ho par ye uska pardhan kartavya hai ki wo satvikshil hai.

kisi karm mein prvritt hone se pahle ye svikar karna avashyak hota hai ki wo karm ya to hamare liye ya samaj ke liye achchha hai. is prakar ki svikriti karm ki pahli taiyari hai.

kisi karm mein prvritt hone se pahle ye svikar karna avashyak hota hai ki wo karm ya to hamare liye ya samaj ke liye achchha hai. is prakar ki svikriti karm ki pahli taiyari hai.

sabhi dharm mere liye pavitra hain.

sabhi dharm mere liye pavitra hain.

(yadyapi megh ko kisi vastu kee) ichchha nahin hai, (na to) ismen svatः samarthya hi hai, na kisi ke prati vishesh prem hai aur na kisi ke saath sansarg hi, phir bhi ati mahan jalad (santpat) janon ke santap ko mitata hi hai.

(yadyapi megh ko kisi vastu kee) ichchha nahin hai, (na to) ismen svatः samarthya hi hai, na kisi ke prati vishesh prem hai aur na kisi ke saath sansarg hi, phir bhi ati mahan jalad (santpat) janon ke santap ko mitata hi hai.

dusre ke paas jane se (hone vali) atyant chinta roop agni ki saikDon jvalaon se jinka antःkaran asprisht rahta hai ( arthat jinka hriday nahin jalta) aise ve vriksh hi achchhi prakar jite hain.

dusre ke paas jane se (hone vali) atyant chinta roop agni ki saikDon jvalaon se jinka antःkaran asprisht rahta hai ( arthat jinka hriday nahin jalta) aise ve vriksh hi achchhi prakar jite hain.

manushya usi samay tak manushya hai, jab tak uski drishti ke samne koi aisa uncha adarsh hai, jiske liye wo apne praan tak de sake.

manushya usi samay tak manushya hai, jab tak uski drishti ke samne koi aisa uncha adarsh hai, jiske liye wo apne praan tak de sake.

dharm ke siddhantsambandhi anshon ka updesh amtaur se janta mein diya ja sakta aur samudayik bhi banaya ja sakta hai, par uchchatar dharm sarvajnik riti se prakat nahin kiya ja sakta.

dharm ke siddhantsambandhi anshon ka updesh amtaur se janta mein diya ja sakta aur samudayik bhi banaya ja sakta hai, par uchchatar dharm sarvajnik riti se prakat nahin kiya ja sakta.

charitr ki hi sarvatr vijay hoti hai.

charitr ki hi sarvatr vijay hoti hai.

samajotsav dekhne ke liye bahar se aaye hue agantukon ka pujan, satkar, samman karna chahiye aur vipatti mein unki sahayata karni chahiye; yahi samaj ka mukhya dharm hai.

samajotsav dekhne ke liye bahar se aaye hue agantukon ka pujan, satkar, samman karna chahiye aur vipatti mein unki sahayata karni chahiye; yahi samaj ka mukhya dharm hai.

tumhare charitr ke kisi bhi udahran se yadi kisi ka mangal ho, to usse usko gupt mat rakho. tumhara satsvbhav karm mein prasfutit ho, kintu apni bhasha mein vyakt na ho, nazar rakho.

tumhare charitr ke kisi bhi udahran se yadi kisi ka mangal ho, to usse usko gupt mat rakho. tumhara satsvbhav karm mein prasfutit ho, kintu apni bhasha mein vyakt na ho, nazar rakho.

kisi parimit varg ke kalyan se sambandh rakhnevale dharm ki apeksha vistrit janasmuh ke kalyan se sambandh rakhnevale dharm uchch koti ka hai.

kisi parimit varg ke kalyan se sambandh rakhnevale dharm ki apeksha vistrit janasmuh ke kalyan se sambandh rakhnevale dharm uchch koti ka hai.

jinhonne rakt ki jagah pasina bhi na bahaya ho, jo svayan nirankush hon aur jinhonne karoDon bhai bahnon ko ghulami ki beDi se jakaD rakha ho, unhen haath pair hilaye aur uunche uthe bina aasha bhi rakhni chahiye ki sansar ki sansar unhen manushya bhi samjhega.

jinhonne rakt ki jagah pasina bhi na bahaya ho, jo svayan nirankush hon aur jinhonne karoDon bhai bahnon ko ghulami ki beDi se jakaD rakha ho, unhen haath pair hilaye aur uunche uthe bina aasha bhi rakhni chahiye ki sansar ki sansar unhen manushya bhi samjhega.

मेरी परिकल्पना और मेरी रूझान के अनुकूल, आकर्षण के केन्द्र हैं आरंभ से ही—त्यागी की वृत्ति, सादा जीवन और उच्च विचार, तथा देश-सेवा के लिए हार्दिक अनुरक्ति।

kisi dharm ke siddhant kitne hi udaatt evan uska darshan kitna hi sugthit kyon na ho, jab tak wo kuch granthon aur maton tak hi parimit hai, main use nahin manata.

kisi dharm ke siddhant kitne hi udaatt evan uska darshan kitna hi sugthit kyon na ho, jab tak wo kuch granthon aur maton tak hi parimit hai, main use nahin manata.

anrishansya param dharm hai.

anrishansya param dharm hai.

jitne dinon tak tumhare sharir aur man mein vyatha lagti hai, utne dinon tak tum ek chinti ki bhi vyatha ke nirakran ki or cheshta rakho, aur aisa yadi nahin karte ho, to tumse baDhkar heen aur kaun hai?

jitne dinon tak tumhare sharir aur man mein vyatha lagti hai, utne dinon tak tum ek chinti ki bhi vyatha ke nirakran ki or cheshta rakho, aur aisa yadi nahin karte ho, to tumse baDhkar heen aur kaun hai?

satya hi mera iishvar hai tatha samagr vishv mera desh hai.

satya hi mera iishvar hai tatha samagr vishv mera desh hai.