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apne mein vishvas, aur jisko dushman manen uska uddhaar karne mein hamari raksha hoti hai.

apne mein vishvas, aur jisko dushman manen uska uddhaar karne mein hamari raksha hoti hai.

tum manjhauli haisiyat ke manushya ho aur manushyata ke kichaD mein phans gaye ho. tumhare charo or kichaD hi kichaD hai.

tum manjhauli haisiyat ke manushya ho aur manushyata ke kichaD mein phans gaye ho. tumhare charo or kichaD hi kichaD hai.

‘sva’ se uupar uthna, khud ki gherebandi toDkar kalpana sajjit sahanubhuti ke dvara anya ke marm mein pravesh karna, manushyata ka sabse baDa lakshan hai.

‘sva’ se uupar uthna, khud ki gherebandi toDkar kalpana sajjit sahanubhuti ke dvara anya ke marm mein pravesh karna, manushyata ka sabse baDa lakshan hai.

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?

jo alpamat mein hain unki hamein zyada darkar honi chahiye, yahi talim main abtak deta aaya hoon.

jo alpamat mein hain unki hamein zyada darkar honi chahiye, yahi talim main abtak deta aaya hoon.

hammen se har ek ko bhangi bankar seva karni chahiye. jo manushya pahle bhangi banta wo zinda rah nahin sakta hai. aur na rahne ka use haq hai.

hammen se har ek ko bhangi bankar seva karni chahiye. jo manushya pahle bhangi banta wo zinda rah nahin sakta hai. aur na rahne ka use haq hai.

manaviy sanvedna ke mool svbhaav ko theek se samjhe bina sab kuch ko kharij kar dene ka auddhatya kabhi phalaprsu nahin hota.

manaviy sanvedna ke mool svbhaav ko theek se samjhe bina sab kuch ko kharij kar dene ka auddhatya kabhi phalaprsu nahin hota.

main unmen se nahin hoon jo naam ko keval naam samajhte hain.

main unmen se nahin hoon jo naam ko keval naam samajhte hain.

कला की कोई भी क्रिया, मनुष्य और जीवन-धारण के लिए अनिवार्य नहीं है। इसलिए कला ही मनुष्य को वह क्षेत्र प्रदान करती है, जिसमें वह अपने व्यक्तित्व का सच्चा विकास कर सकता है।

satpurusho.n kii mahaantaa unke antःkaraN me.n hotii hai, na ki logo.n kii prshansaa men।

satpurusho.n kii mahaantaa unke antःkaraN me.n hotii hai, na ki logo.n kii prshansaa men।

hum paida hue hain seva karne ke liye. hum tay karen ki hum apne mulk ko uncha le jayenge, girayenge nahin.

hum paida hue hain seva karne ke liye. hum tay karen ki hum apne mulk ko uncha le jayenge, girayenge nahin.

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

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

jab insaan bhukha rahta hai, jab marta rahta hai, tab sanskriti aur yahan tak ki iishvar ke bare mein baat karna murkhata hai.

jab insaan bhukha rahta hai, jab marta rahta hai, tab sanskriti aur yahan tak ki iishvar ke bare mein baat karna murkhata 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.

jis kram se manushya sabhyata ke maarg par agrasar hota gaya usi kram se samaj ke niyam adhikadhik parishkrit hote ge aur poorn viksit tatha vyavasthit samaj mein ve keval vyavaharik suvidha ke sadhanmatr na rah kar sadasyon ke naitik tatha dharmik vikas ke sadhan bhi ho ge.

jis kram se manushya sabhyata ke maarg par agrasar hota gaya usi kram se samaj ke niyam adhikadhik parishkrit hote ge aur poorn viksit tatha vyavasthit samaj mein ve keval vyavaharik suvidha ke sadhanmatr na rah kar sadasyon ke naitik tatha dharmik vikas ke sadhan bhi ho ge.

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.

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

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.

yadi tum manushyon se prem karte ho aur ve maitri ka vyvahar nahin karte to apne prem ki samiksha karo. yadi tamu shashan karte ho aur log niyantrit nahin hote to apni buddhi ki jaanch karo. yadi tum dusron ke prati shishtata ka vyvahar karte ho aur ve tumhare prati nahin karte to apne aatm samman ki samiksha karo. yadi tumhare karya nirarthak hote hain to uske karan ko apne andar DhunDho.

yadi tum manushyon se prem karte ho aur ve maitri ka vyvahar nahin karte to apne prem ki samiksha karo. yadi tamu shashan karte ho aur log niyantrit nahin hote to apni buddhi ki jaanch karo. yadi tum dusron ke prati shishtata ka vyvahar karte ho aur ve tumhare prati nahin karte to apne aatm samman ki samiksha karo. yadi tumhare karya nirarthak hote hain to uske karan ko apne andar DhunDho.

dhan udhaar dekar samaj ka shoshan karne vale dhanapti ko jis din mahajan kaha hoga us din hi manushyata ki haar ho gayi. mahajan kahna manushyatv ki hinta svikar karke hi to sambhav hua.

dhan udhaar dekar samaj ka shoshan karne vale dhanapti ko jis din mahajan kaha hoga us din hi manushyata ki haar ho gayi. mahajan kahna manushyatv ki hinta svikar karke hi to sambhav hua.

maanav ko apne raashTr kii sevaa ke u.upar kisii vishv-bhaavnaa va aadarsh ko pahlaa sthaan nahii.n denaa chaahi.e।... deshabhakti to maanavta ke lakshya vishvbandhutv ka hii ek paksh hai।

maanav ko apne raashTr kii sevaa ke u.upar kisii vishv-bhaavnaa va aadarsh ko pahlaa sthaan nahii.n denaa chaahi.e।... deshabhakti to maanavta ke lakshya vishvbandhutv ka hii ek paksh hai।

apni vani, vyvahar aur vicharon par dhyaan do aur ye sada smran rakho ki iishvar sabhi jagah maujud hai.

apni vani, vyvahar aur vicharon par dhyaan do aur ye sada smran rakho ki iishvar sabhi jagah maujud 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.

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.

yogi ko chahiye ki ve tan man vachan se kisi ke viruddh hinsachran na karen. daya manushyjati mein hi abaddh na rahe, varan uske pare bhi wo jaye aur sare sansar ka alingan kar le.

yogi ko chahiye ki ve tan man vachan se kisi ke viruddh hinsachran na karen. daya manushyjati mein hi abaddh na rahe, varan uske pare bhi wo jaye aur sare sansar ka alingan kar le.

manushya ka lakshan hi agar dharmashil hona hai—jaisa ki hamare yahan chintan mein gahrai se ubhar kar aata hai—to manushya dharm nirpeksh ho hi nahin sakta, haan, wo dharm ke anaikya ki, bhinn kshetron ki, baat kar sakta hai, jaisi ki ki gai hai. ‘sekyular’ shabd karm ke kisi aise kshetr ki or sanket nahin karta jo us koti se bahar ho jise manushya ke lakshan ke roop mein ‘dharm’ kaha gaya hai.

manushya ka lakshan hi agar dharmashil hona hai—jaisa ki hamare yahan chintan mein gahrai se ubhar kar aata hai—to manushya dharm nirpeksh ho hi nahin sakta, haan, wo dharm ke anaikya ki, bhinn kshetron ki, baat kar sakta hai, jaisi ki ki gai hai. ‘sekyular’ shabd karm ke kisi aise kshetr ki or sanket nahin karta jo us koti se bahar ho jise manushya ke lakshan ke roop mein ‘dharm’ kaha gaya hai.

sajjanta tatha karuna sampann hone ka arth hai dusron ke prati sahanubhuti rakhna, manushya maatr ke prati prem rakhna, aur apne svaarth ka tyaag karna.

sajjanta tatha karuna sampann hone ka arth hai dusron ke prati sahanubhuti rakhna, manushya maatr ke prati prem rakhna, aur apne svaarth ka tyaag karna.

hum sahj hi bhool jate hain ki jati nirnay vigyan mein hota hai, jati ka vivran itihas mein hota hai, sahitya mein jati vichar nahin hota, vahan par aur sab kuch bhulkar vyakti ki pradhanta svikar kar leni hogi.

hum sahj hi bhool jate hain ki jati nirnay vigyan mein hota hai, jati ka vivran itihas mein hota hai, sahitya mein jati vichar nahin hota, vahan par aur sab kuch bhulkar vyakti ki pradhanta svikar kar leni hogi.

kabir ke lokadharm mein vyakti ke adhyatmik utkarsh se adhik mahattvpurn hai samaj mein manushyatv ka jagran.

kabir ke lokadharm mein vyakti ke adhyatmik utkarsh se adhik mahattvpurn hai samaj mein manushyatv ka jagran.

manushya jab manushyata aur uske aitihasik rupon ki antarvastu ko alag karne ki ghalati nahin karta to chintan aur karm uske liye avashya karniy ho jate hain.

manushya jab manushyata aur uske aitihasik rupon ki antarvastu ko alag karne ki ghalati nahin karta to chintan aur karm uske liye avashya karniy ho jate hain.

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.

ghumakkaD prkriti ya manavta ko tatasth drishti se nahin dekhta, unke prati uski apar sahanubhuti hoti hai aur yadi wo vahan pahunchta hai, to keval apni ghumakkDi pyaas hi pura nahin karta, balki duniya ka dhyaan un pichhDi jatiyon ki or akrisht karta hai.

ghumakkaD prkriti ya manavta ko tatasth drishti se nahin dekhta, unke prati uski apar sahanubhuti hoti hai aur yadi wo vahan pahunchta hai, to keval apni ghumakkDi pyaas hi pura nahin karta, balki duniya ka dhyaan un pichhDi jatiyon ki or akrisht karta hai.

ye jivan aata aur jata hai— naam, yash, bhog, ye sab thoDe din ke hain. sansari kiDe ki tarah marne se achchha hai— kahin adhik achchha hai kartavya kshetr mein satya ka updesh dete hue marna. aage baDho.

ye jivan aata aur jata hai— naam, yash, bhog, ye sab thoDe din ke hain. sansari kiDe ki tarah marne se achchha hai— kahin adhik achchha hai kartavya kshetr mein satya ka updesh dete hue marna. aage baDho.

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.

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.

hamare samaj mein apne svaarth ke karan purush manushyata ka kalank hain aur stri apni agyanmay nispand sahishnuta ke karan pashan si upekshniy—donon ke manushyatv yukt bhanushya ho jane se hi jivan ki kala vikas pa sakegi jiska dhyaay manushya ki sahanubhuti, sakriyta, sneh aadi gunon ko adhik se adhik vyapak bana dena hai.

hamare samaj mein apne svaarth ke karan purush manushyata ka kalank hain aur stri apni agyanmay nispand sahishnuta ke karan pashan si upekshniy—donon ke manushyatv yukt bhanushya ho jane se hi jivan ki kala vikas pa sakegi jiska dhyaay manushya ki sahanubhuti, sakriyta, sneh aadi gunon ko adhik se adhik vyapak bana dena hai.

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.

mrityu vastav mein manavta ke liye ek mahan vardan hai, iske bina koi vastavik pragti nahin ho sakti.

mrityu vastav mein manavta ke liye ek mahan vardan hai, iske bina koi vastavik pragti nahin ho sakti.

saundaryanubhuti vastavik jivan ki manushyata hai.

saundaryanubhuti vastavik jivan ki manushyata 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.

anushasan ki anushasan hinta par vijay ho. shanti ki ashanti par vijay ho. udarta ka sankirnta par, shraddha ka ashraddha par, satya ka asatya par adhipatya ho. dharm ke shashvat niyam ka adharm par poorn roop se shasan ho.

anushasan ki anushasan hinta par vijay ho. shanti ki ashanti par vijay ho. udarta ka sankirnta par, shraddha ka ashraddha par, satya ka asatya par adhipatya ho. dharm ke shashvat niyam ka adharm par poorn roop se shasan ho.

mainne do ek baten sikhi hain ha prem aur priytam—tark, panDitya aur vagaDambar ke bahut pare.

mainne do ek baten sikhi hain ha prem aur priytam—tark, panDitya aur vagaDambar ke bahut pare.

sahj ke bhitar hi manushya ka milan hai. shashvat aur shaant satya ke bhitar hi sarvmanav ka sada bharosa hai.

sahj ke bhitar hi manushya ka milan hai. shashvat aur shaant satya ke bhitar hi sarvmanav ka sada bharosa hai.

anrishansya param dharm hai.

anrishansya param dharm hai.

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.

kabir jis lokadharm ka vikas kar rahe the uska mukhya lakshya hai manush satya ya manushyatv ka vikas.

kabir jis lokadharm ka vikas kar rahe the uska mukhya lakshya hai manush satya ya manushyatv ka vikas.