1 پر

pratyek sarjak ya vidhata, jivan ke chahe jis kshetr ki baat ho—‘vidrohi’ aur ‘svikarvadi’ donon saath hi saath hota hai.

pratyek sarjak ya vidhata, jivan ke chahe jis kshetr ki baat ho—‘vidrohi’ aur ‘svikarvadi’ donon saath hi saath hota hai.

anubhav karo, kintu abhibhut mat ho paDo, anyatha chal nahin paoge. yadi abhibhut hona hai to iishvraprem mein ho jao.

anubhav karo, kintu abhibhut mat ho paDo, anyatha chal nahin paoge. yadi abhibhut hona hai to iishvraprem mein ho jao.

iishvar jivan hai, satya hai, parkash hai. wo prem hai, wo sarvochch shiv hai—shubh hai.

iishvar jivan hai, satya hai, parkash hai. wo prem hai, wo sarvochch shiv hai—shubh hai.

iishvar ke roop mein raam ka parityag karke bharat ka kaam chal sakta hai, lekin ek sanskriti purush ke nate, ek kavya pratik ke nate, raam ka parityag karke kaise kaam chal sakta hai? ek nastik, videshi samajashastri jitni sanvedna raam ke charitr ko de sakta hai; yadi utni bhi hum denge, to kya raashtr ko toDne ke paap ke bhagi banenge?

iishvar ke roop mein raam ka parityag karke bharat ka kaam chal sakta hai, lekin ek sanskriti purush ke nate, ek kavya pratik ke nate, raam ka parityag karke kaise kaam chal sakta hai? ek nastik, videshi samajashastri jitni sanvedna raam ke charitr ko de sakta hai; yadi utni bhi hum denge, to kya raashtr ko toDne ke paap ke bhagi banenge?

vishnu poshan karte hain isliye unke avtar raam aur krishn ki puja bhi kam nahin hoti.

vishnu poshan karte hain isliye unke avtar raam aur krishn ki puja bhi kam nahin hoti.

ne manushya ko nitshe ke mukh se ye sunkar baDi khushi hui thi ki iishvar ki mrityu ho gai. kintu ye rahasya ab khula hai ki iishvar ki mrityu; iishvar ki mrityu nahin thi, un mulyon ki mrityu thi—jo manushya aur iishvar ke beech setu banaye hue the.

ne manushya ko nitshe ke mukh se ye sunkar baDi khushi hui thi ki iishvar ki mrityu ho gai. kintu ye rahasya ab khula hai ki iishvar ki mrityu; iishvar ki mrityu nahin thi, un mulyon ki mrityu thi—jo manushya aur iishvar ke beech setu banaye hue the.

main iishvar ki puja bhi keval satya ke roop mein karta hoon.

main iishvar ki puja bhi keval satya ke roop mein karta hoon.

agar ek stri akeli soti hai to ye sabhi purushon ke liye sharmanak hai. iishvar ke paas baDa dil hai, lekin ek aisa bhi paap hai jise wo maaf nahin karta ha agar ek stri kisi purush ko bistar par bulati hai aur wo nahin jata.

agar ek stri akeli soti hai to ye sabhi purushon ke liye sharmanak hai. iishvar ke paas baDa dil hai, lekin ek aisa bhi paap hai jise wo maaf nahin karta ha agar ek stri kisi purush ko bistar par bulati hai aur wo nahin jata.

khuda bas itna hi karta hai ki dekhta rahta hai hamein, aur maar deta hai—jab hum ubau ho jate hain. hamko kabhi bhi, ho sake to har samay, ubau hone se bachna chahiye.

khuda bas itna hi karta hai ki dekhta rahta hai hamein, aur maar deta hai—jab hum ubau ho jate hain. hamko kabhi bhi, ho sake to har samay, ubau hone se bachna chahiye.

vibhinn dharm alag alag bhashayen hain, jinmen pratyek ki apni sachchai ho sakti hai aur sachchai ki kami ho sakti hai aur aisa sochna murkhtapurn hai ki iishvar kisi prakar se paribhashit hai, jiske bare mein aap kuch bhi kah sakte hain.

vibhinn dharm alag alag bhashayen hain, jinmen pratyek ki apni sachchai ho sakti hai aur sachchai ki kami ho sakti hai aur aisa sochna murkhtapurn hai ki iishvar kisi prakar se paribhashit hai, jiske bare mein aap kuch bhi kah sakte hain.

lekhak ko apni pustak mein brahmanD mein iishvar ki tarah hona chahiye, jo har jagah maujud hai aur kahin bhi dikhai nahin deta hai.

lekhak ko apni pustak mein brahmanD mein iishvar ki tarah hona chahiye, jo har jagah maujud hai aur kahin bhi dikhai nahin deta hai.

iishvar itna door hai ki koi bhi uske bare mein kuch nahin kah sakta hai aur yahi karan hai ki iishvar ke bare mein sabhi vichar ghalat hain aur saath hi wo itna qarib hai ki hum use dekh hi nahin sakte, kyonki wo vyakti mein adhar ya rasatal hai. aap ise jo chahen kah sakte hain.

iishvar itna door hai ki koi bhi uske bare mein kuch nahin kah sakta hai aur yahi karan hai ki iishvar ke bare mein sabhi vichar ghalat hain aur saath hi wo itna qarib hai ki hum use dekh hi nahin sakte, kyonki wo vyakti mein adhar ya rasatal hai. aap ise jo chahen kah sakte hain.

har adami bhagvan ki chhavi mein bana hai, bhale hi usmen ise bhulne ki prvritti ho.

har adami bhagvan ki chhavi mein bana hai, bhale hi usmen ise bhulne ki prvritti ho.

main iisa ko mahan kalakar manata hoon; kyonki unhonne satya ki upasna ki, use DhunDha aur apne jivan mein use pragat kiya.

main iisa ko mahan kalakar manata hoon; kyonki unhonne satya ki upasna ki, use DhunDha aur apne jivan mein use pragat kiya.

har kisi ke andar ek gahri lalsa hoti hai. hum hamesha kisi na kisi cheez ke liye lalayit rahte hain aur hum mante hain ki hum jis cheez ke liye lalayit rahte hain wo ye ya wo hai, ye vyakti ya wo vyakti, ye cheez ya wo cheez hai; lekin vastav mein hum iishvar ke liye lalayit rahte hain, kyonki manushya satat pararthna hai. vyakti apni lalsa ke madhyam se ek pararthna hai.

har kisi ke andar ek gahri lalsa hoti hai. hum hamesha kisi na kisi cheez ke liye lalayit rahte hain aur hum mante hain ki hum jis cheez ke liye lalayit rahte hain wo ye ya wo hai, ye vyakti ya wo vyakti, ye cheez ya wo cheez hai; lekin vastav mein hum iishvar ke liye lalayit rahte hain, kyonki manushya satat pararthna hai. vyakti apni lalsa ke madhyam se ek pararthna hai.

iishvar sansar ko samjhane ke liye svapn mein dekha gaya ek shabd maatr hai.

iishvar sansar ko samjhane ke liye svapn mein dekha gaya ek shabd maatr hai.

mujhe lagta hai ki vyakti iishvar se aata hai aur iishvar ke paas vapas jata hai, kyonki sharir ki kalpana ki jati hai aur janm hota hai, ye baDhta hai aur ghatta hai, ye mar jata hai aur ghayab ho jata hai; lekin jivatma sharir aur aatma ka mel hai, jis tarah ek achchhi tasvir mein akar aur vichar ka adrishya sangam hota hai.

mujhe lagta hai ki vyakti iishvar se aata hai aur iishvar ke paas vapas jata hai, kyonki sharir ki kalpana ki jati hai aur janm hota hai, ye baDhta hai aur ghatta hai, ye mar jata hai aur ghayab ho jata hai; lekin jivatma sharir aur aatma ka mel hai, jis tarah ek achchhi tasvir mein akar aur vichar ka adrishya sangam hota hai.

dharm koi bhi ho, bhagvan ya khuda ka nivas kale dhan ki tijoDi mein aur ghairkanuni sharab ki botal mein rahta hai. bhagvan ksheer sagar mein nahin, ghairkanuni madira sagar mein vishram karte hain.

dharm koi bhi ho, bhagvan ya khuda ka nivas kale dhan ki tijoDi mein aur ghairkanuni sharab ki botal mein rahta hai. bhagvan ksheer sagar mein nahin, ghairkanuni madira sagar mein vishram karte hain.

smriti aur puran simit buddhivale vyaktiyon ki rachnayen hain aur bhram, truti, pramad, bhed tatha dvesh bhaav se paripurn hain. unke keval kuch ansh jinmen aatma ki vyapakta aur prem ki bhavna vidyaman hai, grhan karne yogya hain, shesh sabka tyaag kar dena chahiye. upnishad aur gita sachche shaastr hain aur raam, krishn, buddh, chaitanya, nanak, kabir aadi sachche avtar hain; kyonki unke hriday akash ke saman vishal the— aur in sabmen shreshth hain ramkrishn. ramanuj, shankar ityadi sankirn hriday vale keval panDit malum hote hain.

smriti aur puran simit buddhivale vyaktiyon ki rachnayen hain aur bhram, truti, pramad, bhed tatha dvesh bhaav se paripurn hain. unke keval kuch ansh jinmen aatma ki vyapakta aur prem ki bhavna vidyaman hai, grhan karne yogya hain, shesh sabka tyaag kar dena chahiye. upnishad aur gita sachche shaastr hain aur raam, krishn, buddh, chaitanya, nanak, kabir aadi sachche avtar hain; kyonki unke hriday akash ke saman vishal the— aur in sabmen shreshth hain ramkrishn. ramanuj, shankar ityadi sankirn hriday vale keval panDit malum hote hain.

hum iishvar ko dekh nahin sakte. yadi hum iishvar ko dekhne ka prayatn karte hain, to hum iishvar ki ek vikrit aur bhayanak akriti bana Dalte hain.

hum iishvar ko dekh nahin sakte. yadi hum iishvar ko dekhne ka prayatn karte hain, to hum iishvar ki ek vikrit aur bhayanak akriti bana Dalte hain.

ek sangthit dharmacharyon aur purohiton ki parampara jab bhagvan ke naam par agyan aur andhvishvas ka raaj chalaye, aur rajanaitik satta ismen sahyog de kyonki uski bhi isse raksha hoti hai, tab ye donon sattayen kroor aur manav pragti virodhi hoti hain.

ek sangthit dharmacharyon aur purohiton ki parampara jab bhagvan ke naam par agyan aur andhvishvas ka raaj chalaye, aur rajanaitik satta ismen sahyog de kyonki uski bhi isse raksha hoti hai, tab ye donon sattayen kroor aur manav pragti virodhi hoti hain.

jab koi ne iishvar ki rachna karta hai; to samajh lena chahiye ki iishvar ke roop mein manushya, apni ek nai murti gaDh raha hai.

jab koi ne iishvar ki rachna karta hai; to samajh lena chahiye ki iishvar ke roop mein manushya, apni ek nai murti gaDh raha hai.

manav hriday par sangit ka itna prabal paDta hai ki ye kshan bhar mein chitt ki ekagrata la deta hai.

manav hriday par sangit ka itna prabal paDta hai ki ye kshan bhar mein chitt ki ekagrata la deta hai.

mai.n sab dharmo ko sach maanata huu.n। magar a.isaa ek bhii dharm nahii.n hai jo sampuurNtaa ka daavaa kar sake। kyonki dharm to hame.n manushya jaisii apuurN satta dvaara miltaa hai, akelaa i.ishvar hii sampuurN hai। atev hinduu hone ke kaaraN apne li.e hinduu dharm ko sarvashreshTh maante hu.e bhii mai.n

mai.n sab dharmo ko sach maanata huu.n। magar a.isaa ek bhii dharm nahii.n hai jo sampuurNtaa ka daavaa kar sake। kyonki dharm to hame.n manushya jaisii apuurN satta dvaara miltaa hai, akelaa i.ishvar hii sampuurN hai। atev hinduu hone ke kaaraN apne li.e hinduu dharm ko sarvashreshTh maante hu.e bhii mai.n

bhagvan mein vishvas karne se inkaar karne mein bahut garv shamil hai.

bhagvan mein vishvas karne se inkaar karne mein bahut garv shamil hai.

dharm kuchh sankuchit samprdaay nahii.n hai, keval baahyaachaar nahii.n hai। vishaal, vyaapak dharm hai i.ishvratv ke vishay me.n hamaarii achal shraddhaa, punarjanm me.n aviral shraddhaa, satya aur ahinsaa me.n hamaarii sampuurN shraddhaa।

dharm kuchh sankuchit samprdaay nahii.n hai, keval baahyaachaar nahii.n hai। vishaal, vyaapak dharm hai i.ishvratv ke vishay me.n hamaarii achal shraddhaa, punarjanm me.n aviral shraddhaa, satya aur ahinsaa me.n hamaarii sampuurN shraddhaa।

ye tiin durlabh hai.n aur i.ishvar ke anugrah se hii praapt hote hain- manushya janm, moksh kii ichchhaa aur mahaapurusho.n kii sangati।

ye tiin durlabh hai.n aur i.ishvar ke anugrah se hii praapt hote hain- manushya janm, moksh kii ichchhaa aur mahaapurusho.n kii sangati।

apne desh ke prati mera jo prem hai, uske kuchh ansh me.n mai.n apne janm ke gaa.nv ko pyaar kartaa huu.n। aur mai.n apne desh ko pyaar kartaa huu.n prithvii jo saarii kii saarii mera desh hai—ke prati apne prem ke ek ansh men। aur mai.n prithvii ko pyaar kartaa huu.n apne sarvasv se, kyonki

apne desh ke prati mera jo prem hai, uske kuchh ansh me.n mai.n apne janm ke gaa.nv ko pyaar kartaa huu.n। aur mai.n apne desh ko pyaar kartaa huu.n prithvii jo saarii kii saarii mera desh hai—ke prati apne prem ke ek ansh men। aur mai.n prithvii ko pyaar kartaa huu.n apne sarvasv se, kyonki

shoshkon ke varg svarthon ko jab koi chunauti deta hai, to us varg ke prvaktta kahte hain—yah adami khuda se laD raha hai. khuda ko praivet sampatti ka rakshak aur shoshan ka ejent tabhi se bana liya gaya tha, jab manushya ne uske hone ki kalpana ki thi.

shoshkon ke varg svarthon ko jab koi chunauti deta hai, to us varg ke prvaktta kahte hain—yah adami khuda se laD raha hai. khuda ko praivet sampatti ka rakshak aur shoshan ka ejent tabhi se bana liya gaya tha, jab manushya ne uske hone ki kalpana ki thi.

pahle iishvar prapti karo. uske upraant grihasthashram mein bhi raha ja sakta hai. garhasthya jivan ki gandh lag jane par iishvar prapti kathin ho jati hai.

pahle iishvar prapti karo. uske upraant grihasthashram mein bhi raha ja sakta hai. garhasthya jivan ki gandh lag jane par iishvar prapti kathin ho jati hai.

kabir pratyek laukik aur alaukik vastu ko julahe ki nazar se dekhte hain. unke liye iishvar bhi ek bunkar hi hai aur uski ye duniya tatha manav kaya—‘jhini jhini bini chadariya hai. ’

kabir pratyek laukik aur alaukik vastu ko julahe ki nazar se dekhte hain. unke liye iishvar bhi ek bunkar hi hai aur uski ye duniya tatha manav kaya—‘jhini jhini bini chadariya hai. ’

surdas ke kavya mein prem ke teen prakar hai—manaviy, iishvriy aur prakritik.

surdas ke kavya mein prem ke teen prakar hai—manaviy, iishvriy aur prakritik.

maya ke parde ko hatane ka hi arth hai srishti ke rahasya ko anavritt karna. jo is prakar srishti ka anavran kar deta hai, keval vahi sachcha advaitvadi hai. anya sab keval murtipujak hain.

maya ke parde ko hatane ka hi arth hai srishti ke rahasya ko anavritt karna. jo is prakar srishti ka anavran kar deta hai, keval vahi sachcha advaitvadi hai. anya sab keval murtipujak 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 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.

sursagar mein krishn ke charitr mein manovaigyanik vishvasniyata aur rahasyatmakta ka put hai, manaviy charitr tatha divya lila ka samanjasya hai.

sursagar mein krishn ke charitr mein manovaigyanik vishvasniyata aur rahasyatmakta ka put hai, manaviy charitr tatha divya lila ka samanjasya hai.

aisa nahin hai ki hamein sandeh hai ki bhagvan hamare liye sabse achchha karenge, hum soch rahe hain ki sabse achchha kitna dardanak hoga.

aisa nahin hai ki hamein sandeh hai ki bhagvan hamare liye sabse achchha karenge, hum soch rahe hain ki sabse achchha kitna dardanak hoga.

mera ye vishvas hai ki agar hum manushya se Darna chhoD den aur keval iishvar ke satya ki hi shodh karen, to hum sab iishvar ke doot ban sakte hain.

mera ye vishvas hai ki agar hum manushya se Darna chhoD den aur keval iishvar ke satya ki hi shodh karen, to hum sab iishvar ke doot ban sakte hain.

main uske saath chhah mahine raha. us din se—iishvar mera sakshi hai!—mujhe kisi cheez se Darne ki zarurat nahin paDi. sivay ek cheez ke ki shaitan ya bhagvan, un chhah mahinon ki smriti mere man se mita dega.

main uske saath chhah mahine raha. us din se—iishvar mera sakshi hai!—mujhe kisi cheez se Darne ki zarurat nahin paDi. sivay ek cheez ke ki shaitan ya bhagvan, un chhah mahinon ki smriti mere man se mita dega.

iishvar apna roop pal pal badalta rahta hai. khushqismat hain ve jo use uske tamam rupon mein bhi cheenh sakte hain.

iishvar apna roop pal pal badalta rahta hai. khushqismat hain ve jo use uske tamam rupon mein bhi cheenh sakte hain.

ashuddh aatma parmatma ke darshan karne mein asmarth hai.

ashuddh aatma parmatma ke darshan karne mein asmarth hai.

apni kalpana ke is satya ki aradhana karte hue manushya antim shuddh satya tak pahunch hi jata hai. aur vahi parmatma hai.

apni kalpana ke is satya ki aradhana karte hue manushya antim shuddh satya tak pahunch hi jata hai. aur vahi parmatma hai.

main svarg ke paar uD gaya aur bhagvan ko kaam karte hue dekha. mainne pavitra kasht sahi.

main svarg ke paar uD gaya aur bhagvan ko kaam karte hue dekha. mainne pavitra kasht sahi.

iishvar vivran mein hai.

iishvar vivran mein hai.

iishvar aur kalpana ek hi hain.

iishvar aur kalpana ek hi hain.

aap parmeshvar se tab tak prem nahin karte hain, jab tak aap kisi vyakti se puri tarah prem nahin karte hain.

aap parmeshvar se tab tak prem nahin karte hain, jab tak aap kisi vyakti se puri tarah prem nahin karte hain.

iishvar nahin, balki usmen vishvas mayne rakhta hai.

iishvar nahin, balki usmen vishvas mayne rakhta hai.

vastutः striyo.n ko apne ishT vyakti (priytam) ke pravaas se utpann duःkha atyant asahya hote hain।

vastutः striyo.n ko apne ishT vyakti (priytam) ke pravaas se utpann duःkha atyant asahya hote hain।

manushya ko uske karya se janchna chahiye na ki us bhavna se jisse wo prerit hua hai. keval parmatma hi manushya ke hriday ko janta hai.

manushya ko uske karya se janchna chahiye na ki us bhavna se jisse wo prerit hua hai. keval parmatma hi manushya ke hriday ko janta hai.

iishvar keval un logon ko chhoD deta hai jo khud ko chhoD dete hain, aur jo bhi apne dukh ko apne dil ke bhitar band rakhne ki himmat rakhta hai, wo usse laDne men—shikayat karne vale vyakti se adhik mazbut hota hai.

iishvar keval un logon ko chhoD deta hai jo khud ko chhoD dete hain, aur jo bhi apne dukh ko apne dil ke bhitar band rakhne ki himmat rakhta hai, wo usse laDne men—shikayat karne vale vyakti se adhik mazbut hota hai.

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

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