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jo kamzori sab manushyon mein ho sakti hai wo kamzori nahin, balki manushya ki prkriti ka gun dharm hai!

jo kamzori sab manushyon mein ho sakti hai wo kamzori nahin, balki manushya ki prkriti ka gun dharm hai!

jinhonne sabhyata ko rutin ke roop mein swikar kar liya hai, unke bhitar koi bechaini nahin uthti we din bhar daphtron mein kaam karte hain aur raat mein klbon ke maze lekar anand se so jate hain aur unhen lagta hai, we pura jiwan ji rahe hain

jinhonne sabhyata ko rutin ke roop mein swikar kar liya hai, unke bhitar koi bechaini nahin uthti we din bhar daphtron mein kaam karte hain aur raat mein klbon ke maze lekar anand se so jate hain aur unhen lagta hai, we pura jiwan ji rahe hain

sinema mere liye koi art form nahin hai. ye mere logon ki seva karne ka ek zariya maatr hai. main koi samajashastri nahin hoon aur isliye aise bhram nahin palta ki mera sinema logon ko badal sakta hai. koi ek filmmekar logon ko nahin badal sakta hai. log bahut vishal hain aur ve apne aap ko khud badal rahe hain. mein chizen nahin badal raha hoon, jo bhi baDe badlav ho rahe hain mein sirf unhen dastavez kar raha hoon.

sinema mere liye koi art form nahin hai. ye mere logon ki seva karne ka ek zariya maatr hai. main koi samajashastri nahin hoon aur isliye aise bhram nahin palta ki mera sinema logon ko badal sakta hai. koi ek filmmekar logon ko nahin badal sakta hai. log bahut vishal hain aur ve apne aap ko khud badal rahe hain. mein chizen nahin badal raha hoon, jo bhi baDe badlav ho rahe hain mein sirf unhen dastavez kar raha hoon.

aitihasik anubhuti ke dvara manushya ke apne ayam asim ho jate hain—uska dik aur kaal unnat ho jata hai.

aitihasik anubhuti ke dvara manushya ke apne ayam asim ho jate hain—uska dik aur kaal unnat ho jata hai.

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.

roop, gun, aayu aur tyag—ye chaar sadhan manushya ko saubhagyashali banate hain.

roop, gun, aayu aur tyag—ye chaar sadhan manushya ko saubhagyashali banate hain.

jo pani chhankar pite hain, ve adami ka khoon bina chhana pi jate hain.

jo pani chhankar pite hain, ve adami ka khoon bina chhana pi jate hain.

‘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.

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.

pakhanDi log kitni asani se is jagat ko dhokhe mein Daal dete hain. sabhyata ke prathamik vikas kaal se lekar bholi bhali manav jati par na jane kitna chhal kapat kiya ja chuka hai.

pakhanDi log kitni asani se is jagat ko dhokhe mein Daal dete hain. sabhyata ke prathamik vikas kaal se lekar bholi bhali manav jati par na jane kitna chhal kapat kiya ja chuka hai.

jagat se man apni cheez sangrah kar raha hai, usi man se vishv manav man phir apni cheez chunkar apne liye gaDhe le raha hai.

jagat se man apni cheez sangrah kar raha hai, usi man se vishv manav man phir apni cheez chunkar apne liye gaDhe le raha hai.

kalavan gunijan bhi jahan par vastav mein guni hote hain vahan par ve tapasvi hote hain; vahan yathechchhachar nahin chal sakta, vahan chitt ki sadhana aur sanyam hai hi hai.

kalavan gunijan bhi jahan par vastav mein guni hote hain vahan par ve tapasvi hote hain; vahan yathechchhachar nahin chal sakta, vahan chitt ki sadhana aur sanyam hai hi hai.

roop vidya manushya ko vishay ke satya tak pahuncha dena chahti hai.

roop vidya manushya ko vishay ke satya tak pahuncha dena chahti hai.

adami ke krititv ka mool uski uthai lahron ki shaktishalita hai.

adami ke krititv ka mool uski uthai lahron ki shaktishalita hai.

जो किसी चीज़ की इच्छा न रखता हो और प्रकृति के साथ विलीन न हो, उसके लिए प्रकृति के अनेक परिवर्तन, सौंदर्य और उदात्तता का एक अनुपम दृश्य प्रस्तुत करते हैं।

jo wyakti adhyatmik jiwan ke sthan par kritrim, yantrik jiwan ka waran karke tript nahin hota, uske bhitar parashn uthte hi rahte hain aur wo anuttarit prashnon ke aranya mein bhatakta hua kahin bhi shanti nahin pata hai

jo wyakti adhyatmik jiwan ke sthan par kritrim, yantrik jiwan ka waran karke tript nahin hota, uske bhitar parashn uthte hi rahte hain aur wo anuttarit prashnon ke aranya mein bhatakta hua kahin bhi shanti nahin pata 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?

beizzti mein agar dusre ko bhi shamil kar lo to aadhi izzat bach jati hai.

beizzti mein agar dusre ko bhi shamil kar lo to aadhi izzat bach jati hai.

sansaar me.n niiti, niyti, ved, shaastr aur brahm sabke jaanne vaale mil sakte hain, parantu apne agyaan ke jaanne vaale manushya virle hii hain।

sansaar me.n niiti, niyti, ved, shaastr aur brahm sabke jaanne vaale mil sakte hain, parantu apne agyaan ke jaanne vaale manushya virle hii hain।

insaan aisa bana hai ki agar wo apne banane vale ko samajh le aur ye samajh le ki main usi bhagvan ka pratibimb hoon to duniya ki koi taqat uske svmaan ko chheen hi nahin sakti. uske svmaan ka hanan koi kar sakta hai to wo khud hi kar sakta hai

insaan aisa bana hai ki agar wo apne banane vale ko samajh le aur ye samajh le ki main usi bhagvan ka pratibimb hoon to duniya ki koi taqat uske svmaan ko chheen hi nahin sakti. uske svmaan ka hanan koi kar sakta hai to wo khud hi kar sakta hai

ankh wale pray is tarah sochte hain ki andhon ki, wisheshat bahre andhon ki duniya, unke surya parkash se chamchamate aur hanste khelte sansar se bilkul alag hain aur unki bhawnayen aur sanwednayen bhi bilkul alag hain aur unki chetna par unki is ashakti aur abhaw ka mulabhut prabhaw hai

ankh wale pray is tarah sochte hain ki andhon ki, wisheshat bahre andhon ki duniya, unke surya parkash se chamchamate aur hanste khelte sansar se bilkul alag hain aur unki bhawnayen aur sanwednayen bhi bilkul alag hain aur unki chetna par unki is ashakti aur abhaw ka mulabhut prabhaw hai

adami jab bigaDta hai to svbhaav se hi kuch aisa hai ki jab wo ek cheez mein bigaDta hai to pichhe sab chizon mein hi bigaD jata hai.

adami jab bigaDta hai to svbhaav se hi kuch aisa hai ki jab wo ek cheez mein bigaDta hai to pichhe sab chizon mein hi bigaD jata hai.

vyakti ka vikas bahya samaj mein to hota hi hai, wo parivar mein bhi hota hai. parivar vyakti ka antःkaran ke sanskar mein tatha prvritti vikas mein paryapt yog deta hai.

vyakti ka vikas bahya samaj mein to hota hi hai, wo parivar mein bhi hota hai. parivar vyakti ka antःkaran ke sanskar mein tatha prvritti vikas mein paryapt yog deta hai.

आवश्यकताओं की निर्विरोध और निर्बंध पूर्ति ही मनुष्य जीवन की स्वतंत्रता है।

baDai, panDitai, vivekta aur kulinata ye sab manushya ke deh mein tabhi tak rahti hain, jabtak sharir mein kamagin nahin prajvalit hoti. jab tak adami kampiDit nahin hota, tabhi tak use apne gaurav, vidvatta, uchch kul ki utpatti aur sadachar ka gyaan rahta hai.

baDai, panDitai, vivekta aur kulinata ye sab manushya ke deh mein tabhi tak rahti hain, jabtak sharir mein kamagin nahin prajvalit hoti. jab tak adami kampiDit nahin hota, tabhi tak use apne gaurav, vidvatta, uchch kul ki utpatti aur sadachar ka gyaan rahta hai.

naatk mein agar kahin kisi matvale vyakti ka pagalpan dikhana ho to vahan agar sachmuch ke kisi matvale vyakti ko manch par chhoD diya jaye, to wo ek tarah ki durghatna kar baithega. dusri taraf jismen unmattta ka resha bhi na ho; agar manch par lakar use chhoD diya jaye to bhi vahi vipatti ghategi–––donon paksh hi us jatra naatk ko mitti mein mila baithenge.

naatk mein agar kahin kisi matvale vyakti ka pagalpan dikhana ho to vahan agar sachmuch ke kisi matvale vyakti ko manch par chhoD diya jaye, to wo ek tarah ki durghatna kar baithega. dusri taraf jismen unmattta ka resha bhi na ho; agar manch par lakar use chhoD diya jaye to bhi vahi vipatti ghategi–––donon paksh hi us jatra naatk ko mitti mein mila baithenge.

kala manaviy jivan ki anivarya avashyakta hai.

kala manaviy jivan ki anivarya avashyakta hai.

kavita ek samuhik udveg aur samuhik avashyakta ki sahj abhivyakti hai aur ye vyavastha sampurn roop se vaiyaktik hai.

kavita ek samuhik udveg aur samuhik avashyakta ki sahj abhivyakti hai aur ye vyavastha sampurn roop se vaiyaktik hai.

har us cheez se savdhan raho jo tumhari svtantrta chheen leti hai. jano ki wo khatarnak hai, aur har sambhav tarike se usse bacho.

har us cheez se savdhan raho jo tumhari svtantrta chheen leti hai. jano ki wo khatarnak hai, aur har sambhav tarike se usse bacho.

zarurat paDne par manushya sansar mein behtari ke liye badlav lane ki yogyata rakhta hai aur wo chahe to is behtari ke liye apne bhitar bhi badlav la sakta hai.

zarurat paDne par manushya sansar mein behtari ke liye badlav lane ki yogyata rakhta hai aur wo chahe to is behtari ke liye apne bhitar bhi badlav la sakta hai.

antःkaraN ham sabko kaayar banaa detaa hai।

antःkaraN ham sabko kaayar banaa detaa hai।

manushya ka antःkaraN devvaaNii hai।

manushya ka antःkaraN devvaaNii hai।

samaj mein rahne vala manushya samaj ki anichchha se hi kyon na ho, sajhedar banta hai.

samaj mein rahne vala manushya samaj ki anichchha se hi kyon na ho, sajhedar banta 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.

manushya ki aatma hi rajaniti hai, arthshastr hai, shiksha hai aur wigyan hai, isliye antratma ko susanskrit banana hi sabse adhik awashyak hai yadi hum antratma ko sushikshit bana len to rajaniti, arthshastr, shiksha aur wigyan ke parashn swayan hi hal ho jayenge

manushya ki aatma hi rajaniti hai, arthshastr hai, shiksha hai aur wigyan hai, isliye antratma ko susanskrit banana hi sabse adhik awashyak hai yadi hum antratma ko sushikshit bana len to rajaniti, arthshastr, shiksha aur wigyan ke parashn swayan hi hal ho jayenge

jivan se virhit hokar bhutakal ki upasna karna keval buddhi ka kutuhal hai.

jivan se virhit hokar bhutakal ki upasna karna keval buddhi ka kutuhal hai.

log samajhdar ho ge hain, isliye avirodh ki sadhana mein lag ge hain.

log samajhdar ho ge hain, isliye avirodh ki sadhana mein lag ge hain.

kitaben ye batati hain ki manushya ke maulik vichar utne ne nahin hote, jitna wo samajhta hai.

kitaben ye batati hain ki manushya ke maulik vichar utne ne nahin hote, jitna wo samajhta hai.

manushya ke lalach aur atmghat ka zahr dharti ke kendr mein kafi jama ho chuka hai.

manushya ke lalach aur atmghat ka zahr dharti ke kendr mein kafi jama ho chuka hai.

mujhe lagta hai ki jivan ke har ayam mein satta, anukrmon aur raaj karne ki koshish mein lage kendron ko pahchanne ki koshish karni chahiye aur unko chunauti deni chahiye. jab tak unke hone ka koi jayaz havala na diya ja sake, ve ghairqanuni hain aur unhen nasht kar dena chahiye. manushya ki azadi ki ummid isse hi baDhegi.

mujhe lagta hai ki jivan ke har ayam mein satta, anukrmon aur raaj karne ki koshish mein lage kendron ko pahchanne ki koshish karni chahiye aur unko chunauti deni chahiye. jab tak unke hone ka koi jayaz havala na diya ja sake, ve ghairqanuni hain aur unhen nasht kar dena chahiye. manushya ki azadi ki ummid isse hi baDhegi.

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.

jo maanav bhinnatv me.n ekatv ko dekhtaa hai vahii praagya maana ja saktaa hai।

jo maanav bhinnatv me.n ekatv ko dekhtaa hai vahii praagya maana ja saktaa hai।

aitihasik anubhuti wo kimiya hai jo manushya ka sambandh surya ke visphotakari kendr se sthapit kar deti hai.

aitihasik anubhuti wo kimiya hai jo manushya ka sambandh surya ke visphotakari kendr se sthapit kar deti hai.

sansar ke utkrisht mastishk vale sankalpvan prani mein aur ek sadharan manushya mein bhi jo bhed hai, wo man ki shaktiyon ke bhed ke karan hai.

sansar ke utkrisht mastishk vale sankalpvan prani mein aur ek sadharan manushya mein bhi jo bhed hai, wo man ki shaktiyon ke bhed ke karan hai.

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

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

janvar insanon jitne buddhiman nahin hote, isliye unhonne chhipne ki kala nahin sikhi hai. lekin manushya mein aur unmen buddhi ko chhoDkar baqi sabhi chizen saman star ki hoti hain. unhonne apni kutil buddhi se vitran ki vyavastha banakar apne pashuvat karmon ko chhupane ke liye surakshit andhkar paida kar liya hai.

janvar insanon jitne buddhiman nahin hote, isliye unhonne chhipne ki kala nahin sikhi hai. lekin manushya mein aur unmen buddhi ko chhoDkar baqi sabhi chizen saman star ki hoti hain. unhonne apni kutil buddhi se vitran ki vyavastha banakar apne pashuvat karmon ko chhupane ke liye surakshit andhkar paida kar liya hai.

main ek bahut hi sadharan insaan hoon, mujhe bas kitaben paDhna pasand hai.

main ek bahut hi sadharan insaan hoon, mujhe bas kitaben paDhna pasand hai.

manushya kisi bhi cheez se utna nahin Darta jitna ki agyat ke sparsh se.

manushya kisi bhi cheez se utna nahin Darta jitna ki agyat ke sparsh se.

deshaprem hai kyaa? prem hii to hai। is prem ka aakalan kyaa hai? saaraa desh arthaat manushya, pashu, pakshii, nadii, naale, van, parvat sahit saarii bhuumi। yah saahcharygat prem hai।

deshaprem hai kyaa? prem hii to hai। is prem ka aakalan kyaa hai? saaraa desh arthaat manushya, pashu, pakshii, nadii, naale, van, parvat sahit saarii bhuumi। yah saahcharygat prem hai।

andheraa hii ek a.isii chiij hai jo har aadamii kii shakal ko ek banaa detii hai।

andheraa hii ek a.isii chiij hai jo har aadamii kii shakal ko ek banaa detii hai।