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apne jivan se manushya ko sabse baDi shiksha ye leni chahiye ki sansar mein duःkha hai kintu use sukh mein badalna uske haath mein hai.

apne jivan se manushya ko sabse baDi shiksha ye leni chahiye ki sansar mein duःkha hai kintu use sukh mein badalna uske haath mein hai.

piDa jis vajah se hoti hai wo ek din ya ek varsh mein nahin banti. deh ho ya desh, uski piDa paida hone aur pakne mein lamba samay leti hai. piDa ek silsile ka naam hai.

piDa jis vajah se hoti hai wo ek din ya ek varsh mein nahin banti. deh ho ya desh, uski piDa paida hone aur pakne mein lamba samay leti hai. piDa ek silsile ka naam hai.

apne sukh mein sukhi hone ki aur apne dukh mein dukhi hone ki tanmayta kavi ko ho, to wo kavi nahin ban sakta.

apne sukh mein sukhi hone ki aur apne dukh mein dukhi hone ki tanmayta kavi ko ho, to wo kavi nahin ban sakta.

sach puchhiye to karun ko ek ras kahne ke pichhe ek jagat drishti ya sanvedna hai jise traijik ya duःkhamyi sanvedna kah sakte hain.

sach puchhiye to karun ko ek ras kahne ke pichhe ek jagat drishti ya sanvedna hai jise traijik ya duःkhamyi sanvedna kah sakte hain.

asangati jab hamare man ke uupri svar par aghat karti hai tab hamko kautuk jaan paDta hai, gahre star par aghat karti hai to hamko duःkha hota hai.

asangati jab hamare man ke uupri svar par aghat karti hai tab hamko kautuk jaan paDta hai, gahre star par aghat karti hai to hamko duःkha hota hai.

duःkha sabko maa.njataa hai

aur—

chaahe svaya.n sabko mukti denaa vah na jaane, kintu jinko

maa.njataa hai unhe.n yah siikh detaa hai ki sabko mukt rakhen।

duःkha sabko maa.njataa hai

aur—

chaahe svaya.n sabko mukti denaa vah na jaane, kintu jinko

maa.njataa hai unhe.n yah siikh detaa hai ki sabko mukt rakhen।

dukho.n me.n agyaan -duःkha sabse ba.Daa duःkha hai।

dukho.n me.n agyaan -duःkha sabse ba.Daa duःkha hai।

kaam uurdhvtar hota hua nirmal jyotishman hota jata hai. vaise hi duhakh ulti disha mein gambhir se gambhirtar hota hua, prgaaDh aur paradarshak hota jata hai. aisa parardshak ki wo sarvbhaumta ka darpan ban jaye—nirmal, prasann aur gambhir duhakh.

kaam uurdhvtar hota hua nirmal jyotishman hota jata hai. vaise hi duhakh ulti disha mein gambhir se gambhirtar hota hua, prgaaDh aur paradarshak hota jata hai. aisa parardshak ki wo sarvbhaumta ka darpan ban jaye—nirmal, prasann aur gambhir duhakh.

sukh dekhte hi tinon lokon mein duःkha ke chinh lupt ho jate hain, evan duःkha upasthit hote hi kahin bhi leshamatr bhi sukh dikhai nahin deta.

sukh dekhte hi tinon lokon mein duःkha ke chinh lupt ho jate hain, evan duःkha upasthit hote hi kahin bhi leshamatr bhi sukh dikhai nahin deta.

mainne dukhon, jivan ke khatron aur mrityu ke baad ke jivan ke bare mein, saza ke bare men… kam umr mein hi jaan liya. is sabki ummid gunahgar nark mein karte hain.

mainne dukhon, jivan ke khatron aur mrityu ke baad ke jivan ke bare mein, saza ke bare men… kam umr mein hi jaan liya. is sabki ummid gunahgar nark mein karte hain.

jivan ke bare mein sabhi vichar kathor hain, kyonki jivan kathor hai. main is baat se dukhi hoon, lekin ise badal nahin sakti.

jivan ke bare mein sabhi vichar kathor hain, kyonki jivan kathor hai. main is baat se dukhi hoon, lekin ise badal nahin sakti.

khushi ke saath praayः duःkha ka puchhalla laga rahta hai.

khushi ke saath praayः duःkha ka puchhalla laga rahta hai.

naarii purush se puujaa nahii.n chaahtii। vah jiivan me.n sahyog chaahtii hai dukh aur sukh ke saath। tan aur man ka viliiniikraN। do jiivno.n ka ek honaa।

naarii purush se puujaa nahii.n chaahtii। vah jiivan me.n sahyog chaahtii hai dukh aur sukh ke saath। tan aur man ka viliiniikraN। do jiivno.n ka ek honaa।

jo log saundarya ke upbhog me.n unmatt hain, unkii yantrNaa kaisii hai, iskaa anubhav mai.n bhojan karne ke li.e baiThne par hii kartaa huu.n। mere jiivan me.n ghor duःkha yah hai ki ann- vyanjan thaalii me.n rakhte-rakhte hii ThanDe ho jaate hain। usii prakaar saundarya-ruupii moTe chaaval ka bhaat hai, prem-

jo log saundarya ke upbhog me.n unmatt hain, unkii yantrNaa kaisii hai, iskaa anubhav mai.n bhojan karne ke li.e baiThne par hii kartaa huu.n। mere jiivan me.n ghor duःkha yah hai ki ann- vyanjan thaalii me.n rakhte-rakhte hii ThanDe ho jaate hain। usii prakaar saundarya-ruupii moTe chaaval ka bhaat hai, prem-

raglok ka duhakh ras ki sadhvavastha hai, parantu ragottar sarvabhaum vedna ka duhakh, ras ki siddhavastha hai.

raglok ka duhakh ras ki sadhvavastha hai, parantu ragottar sarvabhaum vedna ka duhakh, ras ki siddhavastha hai.

kavita har cheez ko manmohakta mein badal deti hai. ye sabse khubsurat cheez ki sundarta ko aur uncha uthati hai aur jo sabse vikrit hai, usmen bhi saundarya bhar deti hai. ye ullaas aur bhay, duःkha aur anand, shashvatta aur badlab ko ek saath joD deti hai. ye apne halke anushasan ke adhin sabhi asangat tattvon ko ekta mein samahit kar leti hai. ye har us cheez ko badal deti hai, jise ye chhuti hai. iski roshni mein jo bhi aata hai, wo iski bhavna se bharkar ek ne roop mein Dhal jata hai. iski anokhi shakti maut se jivan ki taraf baDh rahe vish ko bhi amrit mein badal deti hai. ye sansar se kori abhyastata ke avran ko bhedakar un rupon ke aatm svarup niःsang aur supt saudarya ko ujagar kar deti hai.

kavita har cheez ko manmohakta mein badal deti hai. ye sabse khubsurat cheez ki sundarta ko aur uncha uthati hai aur jo sabse vikrit hai, usmen bhi saundarya bhar deti hai. ye ullaas aur bhay, duःkha aur anand, shashvatta aur badlab ko ek saath joD deti hai. ye apne halke anushasan ke adhin sabhi asangat tattvon ko ekta mein samahit kar leti hai. ye har us cheez ko badal deti hai, jise ye chhuti hai. iski roshni mein jo bhi aata hai, wo iski bhavna se bharkar ek ne roop mein Dhal jata hai. iski anokhi shakti maut se jivan ki taraf baDh rahe vish ko bhi amrit mein badal deti hai. ye sansar se kori abhyastata ke avran ko bhedakar un rupon ke aatm svarup niःsang aur supt saudarya ko ujagar kar deti hai.

prkriti manav ke samast sukh duःkha mein anant ka svar milaye rakhti hai.

prkriti manav ke samast sukh duःkha mein anant ka svar milaye rakhti hai.

hum praayः apni sanatan dharna ka jitna adhik mulya samajhte hain utna dusre vyakti ke abhav aur duःkha ka nahin. yahi karan hai ki jab tak vyaktigat asantosh simatit hokar hamare sanskar janit vishvason ko amul nasht nahin kar deta tab tak hum uske astitv ki upeksha hi karte rahte hain.

hum praayः apni sanatan dharna ka jitna adhik mulya samajhte hain utna dusre vyakti ke abhav aur duःkha ka nahin. yahi karan hai ki jab tak vyaktigat asantosh simatit hokar hamare sanskar janit vishvason ko amul nasht nahin kar deta tab tak hum uske astitv ki upeksha hi karte rahte hain.

jo log puri tarah se samajhdar aur khush hain, duःkha ki baat hai ve achchha sahitya nahin likhte hain.

jo log puri tarah se samajhdar aur khush hain, duःkha ki baat hai ve achchha sahitya nahin likhte hain.

ghor andhkaar me.n jis prakaar diipak ka parkaash sushobhit hotaa hai usii prakaar duःkha ka anubhav kar lene par sukh ka aagaman aanandaprad hotaa hai kintu jo manushya sukh bhog lene ke pashchaat nirdhan hotaa hai vah shariir dhaaraN karte hu.e bhii mritak ke samaan jiivit rahtaa hai।

ghor andhkaar me.n jis prakaar diipak ka parkaash sushobhit hotaa hai usii prakaar duःkha ka anubhav kar lene par sukh ka aagaman aanandaprad hotaa hai kintu jo manushya sukh bhog lene ke pashchaat nirdhan hotaa hai vah shariir dhaaraN karte hu.e bhii mritak ke samaan jiivit rahtaa hai।

main, mrityu ko zinda rahkar, duःkha sahkar, ghalatiyan karke, zokhim uthakar, dekar, ganvakar sthagit karti hoon.

main, mrityu ko zinda rahkar, duःkha sahkar, ghalatiyan karke, zokhim uthakar, dekar, ganvakar sthagit karti hoon.

kaamnaa, bhay, lobh athvaa jiivan-rakshaa ke li.e bhii dharm ka tyaag nahii.n karnaa chaahi.e। dharm nitya hai jabki sukh-duःkha anitya hain, jiiv nitya hai tathaa bandhan ka hetu anitya hai।

kaamnaa, bhay, lobh athvaa jiivan-rakshaa ke li.e bhii dharm ka tyaag nahii.n karnaa chaahi.e। dharm nitya hai jabki sukh-duःkha anitya hain, jiiv nitya hai tathaa bandhan ka hetu anitya hai।

mere liye sinema aur kuch nahin sirf ek abhivyakti hai. ye mere liye apne logon ke kashton aur dukhon ko lekar apna ghussa zahir karne ka madhyam hai. kal ko sinema ke alava bhi insaan ki buddhi shayad kuch aisa bana le jo sinema se bhi zyada mazbuti, bal aur tatkalikta se logon ki khushiyon, dukhon, akankshaon, sapnon, adarshon ko abhivyakt kar sake. tab wo hi adarsh madhyam ban jayega.

mere liye sinema aur kuch nahin sirf ek abhivyakti hai. ye mere liye apne logon ke kashton aur dukhon ko lekar apna ghussa zahir karne ka madhyam hai. kal ko sinema ke alava bhi insaan ki buddhi shayad kuch aisa bana le jo sinema se bhi zyada mazbuti, bal aur tatkalikta se logon ki khushiyon, dukhon, akankshaon, sapnon, adarshon ko abhivyakt kar sake. tab wo hi adarsh madhyam ban jayega.

agar kisi mahila ko dukh mein sahara na mile, to wo sachmuch sukhi nahin rah sakti.

agar kisi mahila ko dukh mein sahara na mile, to wo sachmuch sukhi nahin rah sakti.

संसार से तटस्थ रहकर; शांति-सुखपूर्वक लोक-व्यवहार-संबंधी उपदेश देनेवालों का उतना अधिक महत्त्व हमारे हिंदू-धर्म में नहीं है, जितना संसार के भीतर घुसकर उसके व्यवहारों के बीच सात्विक सौंदर्य की ज्योति जगानेवालों का है।

lok mein phaili duःkha ki chhaya ko hatane mein brahm ki anandakla jo shaktimay roop dharan karti hai uski bhishanta mein bhi adbhut manoharta, katuta mein bhi apurv madhurta, prchanDta mein bhi gahri ardrata saath lagi rahti hai. viruddhon ka yahi samanjas karmakshetr ka saundarya hai jiski or akarshit hue bina manushya ka hriday nahin rah sakta.

lok mein phaili duःkha ki chhaya ko hatane mein brahm ki anandakla jo shaktimay roop dharan karti hai uski bhishanta mein bhi adbhut manoharta, katuta mein bhi apurv madhurta, prchanDta mein bhi gahri ardrata saath lagi rahti hai. viruddhon ka yahi samanjas karmakshetr ka saundarya hai jiski or akarshit hue bina manushya ka hriday nahin rah sakta.

sansarbandhan ke duःkhon ki rachna ko vidhvans karne hetu prlayagni ke sadrish brahmanand pad mein pravesh ke udyog ke bina aur baqi sab vanigvyaparar hai, pryojanvali baat keval brahm ka chintan hai.

sansarbandhan ke duःkhon ki rachna ko vidhvans karne hetu prlayagni ke sadrish brahmanand pad mein pravesh ke udyog ke bina aur baqi sab vanigvyaparar hai, pryojanvali baat keval brahm ka chintan hai.

yadi samagr bhaav se samast naarii jaati ke duःkha-sukh aur mangal- amangal kii tah me.n dekhaa jaay, to pitaa, bhaa.ii aur pati kii saarii hiintaa.e.n aur saarii dhokhebaajiyaa.n kshaN bhar me.n hii suurya ke parkaash ke samaan aap se aap saamne aa jaatii hain।

yadi samagr bhaav se samast naarii jaati ke duःkha-sukh aur mangal- amangal kii tah me.n dekhaa jaay, to pitaa, bhaa.ii aur pati kii saarii hiintaa.e.n aur saarii dhokhebaajiyaa.n kshaN bhar me.n hii suurya ke parkaash ke samaan aap se aap saamne aa jaatii hain।

manasik sukh ke saath sharirik duःkha upekshniy ho sakta hai aur sharirik sukh ke saath manasik piDa sahniy, parantu donon sukh ya donon duःkha manushyon ko jaD banaye bina nahin rahte.

manasik sukh ke saath sharirik duःkha upekshniy ho sakta hai aur sharirik sukh ke saath manasik piDa sahniy, parantu donon sukh ya donon duःkha manushyon ko jaD banaye bina nahin rahte.

aur ek din aisa ayega jab un sabhi chijon ka koi nishan nahin rahega jisne mere jivan ko uljhaya aur mujhe dukhi kiya.

aur ek din aisa ayega jab un sabhi chijon ka koi nishan nahin rahega jisne mere jivan ko uljhaya aur mujhe dukhi kiya.

aapko keval unhin pustkon ko likhna chahiye jinke na hone se aap dukhi hain.

aapko keval unhin pustkon ko likhna chahiye jinke na hone se aap dukhi hain.

agar main khush ho sakta hoon, tab main khush ho jaunga; agar mujhe mujhe dukhi hona hai, tab mujhe dukh uthana hi paDega.

agar main khush ho sakta hoon, tab main khush ho jaunga; agar mujhe mujhe dukhi hona hai, tab mujhe dukh uthana hi paDega.

jivan ko keval ve log vastav mein jante hain jo duःkha uthate hain, haar jate hain, vipatti sahn karte hain aur ek ke baad ek haar ka samna karte hain.

jivan ko keval ve log vastav mein jante hain jo duःkha uthate hain, haar jate hain, vipatti sahn karte hain aur ek ke baad ek haar ka samna karte hain.

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।

is duniya mein dukh ka baDa karan mool paap nahin; balki ek tarah ki mool, akalpaniy aur ziddi murkhata hai.

is duniya mein dukh ka baDa karan mool paap nahin; balki ek tarah ki mool, akalpaniy aur ziddi murkhata hai.

jagat ke srishti karyon mein jaise uttaap mahattvpurn hai vaise hi manav jivan ke gathan mein duःkha bhi ek bahut baDi rasayanik shakti hai.

jagat ke srishti karyon mein jaise uttaap mahattvpurn hai vaise hi manav jivan ke gathan mein duःkha bhi ek bahut baDi rasayanik shakti hai.

is sansar ki chhoti si kichaD bhari talaiya mein, jahan duःkha, rog tatha mrityu ka chakr nirantar chalta rahta hai, kya hai jiski ichchha ki ja sake?

is sansar ki chhoti si kichaD bhari talaiya mein, jahan duःkha, rog tatha mrityu ka chakr nirantar chalta rahta hai, kya hai jiski ichchha ki ja sake?

ek chhote kalakar ke paas ek mahan kalakar ke sabhi trasik duःkha aur santap hote hain aur wo mahan kalakar nahin hota.

ek chhote kalakar ke paas ek mahan kalakar ke sabhi trasik duःkha aur santap hote hain aur wo mahan kalakar nahin hota.

jab manushya sansar ki samast vasnaon mein, yahan tak ki pyaar mein bhi nirash ho jata hai, tabhi kshan bhar ke liye ye bhaav sphurit hota hai ki ye sansar bhi kaisa bhram hai, kaisa svapn ke saman hai.

jab manushya sansar ki samast vasnaon mein, yahan tak ki pyaar mein bhi nirash ho jata hai, tabhi kshan bhar ke liye ye bhaav sphurit hota hai ki ye sansar bhi kaisa bhram hai, kaisa svapn ke saman hai.

prem ka ek pardhan lakshan ye hota hai ki prem anandpurvak duःkha ko svikar kar leta hai. kyonki duःkha ke dvara, tyaag use poorn sarthakta milti hai.

prem ka ek pardhan lakshan ye hota hai ki prem anandpurvak duःkha ko svikar kar leta hai. kyonki duःkha ke dvara, tyaag use poorn sarthakta milti hai.

satii striyon, apne duःkha ko tum sambhaal kar rakhnaa। vah duःkha nahiin, sukh hai। tumhaaraa naam lekar bahutere paar utar ge hai.n aur utrenge।

satii striyon, apne duःkha ko tum sambhaal kar rakhnaa। vah duःkha nahiin, sukh hai। tumhaaraa naam lekar bahutere paar utar ge hai.n aur utrenge।

har artist ko ek dardabhri niji prakriya se guzarne ke baad apna khud ka sach samajhna hota hai. aur yahi hai, jo use abhivyakt karna hai.

har artist ko ek dardabhri niji prakriya se guzarne ke baad apna khud ka sach samajhna hota hai. aur yahi hai, jo use abhivyakt karna hai.

dukhi vyakti kattarpanthi aur udaas nastik hota hai.

dukhi vyakti kattarpanthi aur udaas nastik hota hai.

duःkha ke pratikaar se tho.Daa duःkha rahne par bhii manushya sukh kii kalpanaa kar letaa hai।

duःkha ke pratikaar se tho.Daa duःkha rahne par bhii manushya sukh kii kalpanaa kar letaa hai।

manav charitr rachne ke liye manav ko dekhana paDta hai, manav ko samajhna paDta hai, uske sukh, dukh, aasha, akanksha, dvandv, kuntha sabko dekhana hota hai. jan jivan ka barik avlokan karna hota hai aur saath hi sanvednatmak drishti rakhni paDti hai.

manav charitr rachne ke liye manav ko dekhana paDta hai, manav ko samajhna paDta hai, uske sukh, dukh, aasha, akanksha, dvandv, kuntha sabko dekhana hota hai. jan jivan ka barik avlokan karna hota hai aur saath hi sanvednatmak drishti rakhni paDti 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.

jaisa karne se jiski prapti hoti hai, vaisa nahin karte ho to uske liye duःkhit na raho. karne ke pahle duःkha karna aprapti ko hi bulata hai.

jaisa karne se jiski prapti hoti hai, vaisa nahin karte ho to uske liye duःkhit na raho. karne ke pahle duःkha karna aprapti ko hi bulata hai.

shuddh viyog ka duःkha keval priy ke alag ho jane ki bhavna se utpann kshobh ya vishad hai jismen priy ke duःkha ya kasht aadi ki koi bhavna nahin rahti.

shuddh viyog ka duःkha keval priy ke alag ho jane ki bhavna se utpann kshobh ya vishad hai jismen priy ke duःkha ya kasht aadi ki koi bhavna nahin rahti.

samaj yadi manushyon ka samuh maatr nahin hai to manushya bhi keval kriyaon ka samuh nahin. donon ke pichhe samuhik aur vyaktigat ichchha, harsh aur duःkhon ki prerna hai.

samaj yadi manushyon ka samuh maatr nahin hai to manushya bhi keval kriyaon ka samuh nahin. donon ke pichhe samuhik aur vyaktigat ichchha, harsh aur duःkhon ki prerna hai.

is jagat mein na to sada aur sarvatr lahlahata vasantavikas rahta hai, na sukhasmriddhipurn hasavilas.

is jagat mein na to sada aur sarvatr lahlahata vasantavikas rahta hai, na sukhasmriddhipurn hasavilas.