1 پر

svarg narak tatha akash ke pare raaj karne vale shaskon se sambaddh anek kathaon athva andhvishvason ke dvara manushya ko bhulave mein Dalkar use atmasmarpan ke lakshya ki or agrasar kiya jata hai. in sab andhvishvason se door rahkar tatvagyani vasana ke tyaag dvara jaan bujhkar is lakshya ki or aage baDhta hai.

svarg narak tatha akash ke pare raaj karne vale shaskon se sambaddh anek kathaon athva andhvishvason ke dvara manushya ko bhulave mein Dalkar use atmasmarpan ke lakshya ki or agrasar kiya jata hai. in sab andhvishvason se door rahkar tatvagyani vasana ke tyaag dvara jaan bujhkar is lakshya ki or aage baDhta hai.

yadi adhyatmik shiksha dvara nahin, to vigyan dvara hi sahi, manushya ko ye darshanik satya samajh lena chahiye ki bhautik jagat naam ki koi cheez hi nahin hai. uska tana bana bhi keval bhram hai, maya hai.

yadi adhyatmik shiksha dvara nahin, to vigyan dvara hi sahi, manushya ko ye darshanik satya samajh lena chahiye ki bhautik jagat naam ki koi cheez hi nahin hai. uska tana bana bhi keval bhram hai, maya hai.

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.

hamare anubhav mein ghatman vishv keval hamari chetna mein astitvvan hai, us ka koi bhautik adhar nahin hai.

hamare anubhav mein ghatman vishv keval hamari chetna mein astitvvan hai, us ka koi bhautik adhar nahin hai.

jis prakar sinema ke chitr vastavik pratit hote hain parantu hote hain, maatr parkash aur chhaya ke mile jule chitr, usi prakar srishti ki vividhta bhi ek bhram maatr hai.

jis prakar sinema ke chitr vastavik pratit hote hain parantu hote hain, maatr parkash aur chhaya ke mile jule chitr, usi prakar srishti ki vividhta bhi ek bhram maatr hai.

hum bhartiyon ne bahut se bhram paal rakhe hain—jaise yahi ki tyaag aur seva jaise adarsh hamari bapauti hon. tyaag aur seva har jati ke adarsh rahe hain.

hum bhartiyon ne bahut se bhram paal rakhe hain—jaise yahi ki tyaag aur seva jaise adarsh hamari bapauti hon. tyaag aur seva har jati ke adarsh rahe hain.

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.

maya ya avidya ko bauddhik vishvas ya vishleshan ke dvara kabhi nasht nahin kiya ja sakta; keval nirvikalp samadhi ki antrik sthiti ki prapti se hi use nasht kiya ja sakta hai.

maya ya avidya ko bauddhik vishvas ya vishleshan ke dvara kabhi nasht nahin kiya ja sakta; keval nirvikalp samadhi ki antrik sthiti ki prapti se hi use nasht kiya ja sakta hai.

आत्मभ्रांति के समान कोई रोग नहीं है। सद्‌गुरु के समान कोई वैद्य नहीं है। सद्‌गुरु की आज्ञा के समान कोई उपचार नहीं हैं। विचार और ध्यान के समान कोई औषधि नहीं है।

‘kartavya’ mein main vishvasi nahin hoon, kartavya to sansariyon ke liye ek abhishap hai, sannyasiyon ka koi kartavya nahin hai.

‘kartavya’ mein main vishvasi nahin hoon, kartavya to sansariyon ke liye ek abhishap hai, sannyasiyon ka koi kartavya nahin hai.

vishvas ka apna tark hata hai, aur dharmik darshan ki alochana ka kaam us tark ki bhramakta ka aspasht kar dena hai.

vishvas ka apna tark hata hai, aur dharmik darshan ki alochana ka kaam us tark ki bhramakta ka aspasht kar dena hai.

atः shanti se krosh ko jito, namrata se abhiman ko jito, saralta se maya ka naash karo aur santosh se lobh ko vash mein karo.

atः shanti se krosh ko jito, namrata se abhiman ko jito, saralta se maya ka naash karo aur santosh se lobh ko vash mein karo.

maya tabhi vishal roop dharan karti hai jab hum uski or samast man praan se takte rahte hain—chahe is ekagrata ke pichhe krodh ho ya anurag.

maya tabhi vishal roop dharan karti hai jab hum uski or samast man praan se takte rahte hain—chahe is ekagrata ke pichhe krodh ho ya anurag.

jo keval apne hriday ke dvara parichalit hote hain, unhen anek kasht bhogne paDte hain, kyonki praayः hi unke bhram mein paDne ki sambhavna rahti hai.

jo keval apne hriday ke dvara parichalit hote hain, unhen anek kasht bhogne paDte hain, kyonki praayः hi unke bhram mein paDne ki sambhavna rahti hai.

jise hum sadharnatः jivan kahte hain, wo to asal jivan ki bhroon avastha maatr hai.

jise hum sadharnatः jivan kahte hain, wo to asal jivan ki bhroon avastha maatr hai.

is sansar mein mrityu raat din garv se mastak uncha kiye ghoom rahi hai; par saath hi hum sochte hain ki hum sada jivit rahenge.

is sansar mein mrityu raat din garv se mastak uncha kiye ghoom rahi hai; par saath hi hum sochte hain ki hum sada jivit rahenge.

maya ko ‘bhram’ ke arth mein lena theek nahin.

maya ko ‘bhram’ ke arth mein lena theek nahin.

praayः log bhrantivash maya ko ‘bhram’ kahkar uski vyakhya karte hain.

praayः log bhrantivash maya ko ‘bhram’ kahkar uski vyakhya karte hain.

surya ke uday ast hone se din din ayushya ghatti jati hai, anek karyon ke bhaar ke karan vyapar mein vyatit kaal jana nahin jata aur janm, vriddhapan, vipatti tatha mrityu dekhkar bhi traas nahin hota, isse ye nishchit hua ki mohamyi prmadrupi madira pikar jagat matvala ho raha hai.

surya ke uday ast hone se din din ayushya ghatti jati hai, anek karyon ke bhaar ke karan vyapar mein vyatit kaal jana nahin jata aur janm, vriddhapan, vipatti tatha mrityu dekhkar bhi traas nahin hota, isse ye nishchit hua ki mohamyi prmadrupi madira pikar jagat matvala ho raha hai.

jaise ye drishyaman bhautik jagat sookshm jagat ki sthool abhivyakti maatr hai, usi prakar bhautik shaktiyan bhi sookshm shaktiyon ki sthool, abhivyakti maatr hain.

jaise ye drishyaman bhautik jagat sookshm jagat ki sthool abhivyakti maatr hai, usi prakar bhautik shaktiyan bhi sookshm shaktiyon ki sthool, abhivyakti maatr hain.

is sansar ki gati ke tathyatmak varnan ka naam maya hai.

is sansar ki gati ke tathyatmak varnan ka naam maya hai.

jis prakar indriyon ka prakritik bodh—gyan nahin—balki ek bhraant pratiti hai—usi prakar indriyon dvara anubhut pratyek anand vastavik aur sachcha anand nahin hai.

jis prakar indriyon ka prakritik bodh—gyan nahin—balki ek bhraant pratiti hai—usi prakar indriyon dvara anubhut pratyek anand vastavik aur sachcha anand nahin hai.

sansar mein bahut adhik samay tak lipt rahne se durbuddhi ka hona svabhavik hai.

sansar mein bahut adhik samay tak lipt rahne se durbuddhi ka hona svabhavik hai.

duniya ek rahasyamay aur uljhan bhari jagah hai. agar tum uljhan mein nahin paDna chahte, to tum bas kisi aur ke dimagh ki naql ban jate ho.

duniya ek rahasyamay aur uljhan bhari jagah hai. agar tum uljhan mein nahin paDna chahte, to tum bas kisi aur ke dimagh ki naql ban jate ho.

hamara atit ek vyakhya hai, aur hamara bhavishya ek bhram hai.

hamara atit ek vyakhya hai, aur hamara bhavishya ek bhram hai.

har vastu maya aur satya ke dvitv se poorn hai.

har vastu maya aur satya ke dvitv se poorn hai.

apne hi man ko phansanevale rangin kuhrile sapnon ya bhavon ya vicharon ki mahan parampara pahle bhi thi aur aaj bhi hai; kintu apna hi man soddeshya roop se phans jata hai aur ve bhi soddeshya roop se phansa lete hain—mano donon, phansne phansane ke liye taiyar baithe hon.

apne hi man ko phansanevale rangin kuhrile sapnon ya bhavon ya vicharon ki mahan parampara pahle bhi thi aur aaj bhi hai; kintu apna hi man soddeshya roop se phans jata hai aur ve bhi soddeshya roop se phansa lete hain—mano donon, phansne phansane ke liye taiyar baithe hon.

he man! maayaajaal me.n mat pha.nso, kaal ab grasna hii chaahtaa hai।

he man! maayaajaal me.n mat pha.nso, kaal ab grasna hii chaahtaa hai।

yatharth aur bhram ke apne apne akarshan hain. yatharth ko jante hue bhram mein rahna ek tisra rasta hai, aur uske akarshan kam nahin.

yatharth aur bhram ke apne apne akarshan hain. yatharth ko jante hue bhram mein rahna ek tisra rasta hai, aur uske akarshan kam nahin.

maya koi vishesh siddhant nahin hai, wo to ye sansar jaisa hai, keval uska tathyatmak kathan hai.

maya koi vishesh siddhant nahin hai, wo to ye sansar jaisa hai, keval uska tathyatmak kathan hai.

jinhen sharir hone par bhi, sharir rahit dasha vartti hai, un gyani ke charnon mein agnit baar vandan ho.

jinhen sharir hone par bhi, sharir rahit dasha vartti hai, un gyani ke charnon mein agnit baar vandan ho.

jinhonne apne antar mein sansrik moh ko diya hai, ve satiguru se milkar mukt ho ge.

jinhonne apne antar mein sansrik moh ko diya hai, ve satiguru se milkar mukt ho ge.

jab gyaan ke adhikari apne svarup ko sanshay bhram ke abhavpurvak aproksh janta hai, tab sandeh hi ( sharir sahit hi ) us adhikari ko bhram roop bandhan ki nivritti roop jivanmukti samiphi ( atishighr tatkal hi ) hoti hai.

jab gyaan ke adhikari apne svarup ko sanshay bhram ke abhavpurvak aproksh janta hai, tab sandeh hi ( sharir sahit hi ) us adhikari ko bhram roop bandhan ki nivritti roop jivanmukti samiphi ( atishighr tatkal hi ) hoti hai.

ve baniye jo anjaan striyo.n ko dekhkar paasa.ng maarte hain, garam-garam tanduur me.n bhuune jaayenge aur unkaa munh angaaro.n se bhar diyaa jaa.egaa।

ve baniye jo anjaan striyo.n ko dekhkar paasa.ng maarte hain, garam-garam tanduur me.n bhuune jaayenge aur unkaa munh angaaro.n se bhar diyaa jaa.egaa।

manushya ka prkrit svrup ek hi hai, wo anant aur sarvavyapi hai aur ye prtibhasik jeev, manushya ke is vastavik svrup ka ek simabaddh bhaav maatr hai.

manushya ka prkrit svrup ek hi hai, wo anant aur sarvavyapi hai aur ye prtibhasik jeev, manushya ke is vastavik svrup ka ek simabaddh bhaav maatr hai.

prabhu ne kahin purush bana diye, to kahin nariyan—ye sare bhi chhal roop hain, jo is pati patni vale sambandh ke chhal se bhramit hokar nasht ho rahen.

prabhu ne kahin purush bana diye, to kahin nariyan—ye sare bhi chhal roop hain, jo is pati patni vale sambandh ke chhal se bhramit hokar nasht ho rahen.

is jagat mein kahin in rajaon ke shamiyane va mahl hain, ye bhi chhal roop hain, aur inmen rahne vala raja bhi chhal hi hai.

is jagat mein kahin in rajaon ke shamiyane va mahl hain, ye bhi chhal roop hain, aur inmen rahne vala raja bhi chhal hi hai.

जब सारा जगत झूठन समान अथवा स्वप्न समान जानने में आए, तब ज्ञानीपना प्रगट हुआ—ऐसा कहा जाता है। इनके अतिरिक्त सभी को कहने मात्र का ज्ञान है।

maya se dvait bhaav jagat ke chitt mein aakar bas jata hai. kaam, krodh, ahankar se hota hai vinash.

maya se dvait bhaav jagat ke chitt mein aakar bas jata hai. kaam, krodh, ahankar se hota hai vinash.

koi naam roop ko satya mankar uska vilay kahte hain, parantu satya ka vilay ho nahin sakta hai. atः maya se kalpit naam roop ka vilay hota hai.

koi naam roop ko satya mankar uska vilay kahte hain, parantu satya ka vilay ho nahin sakta hai. atः maya se kalpit naam roop ka vilay hota hai.

jitna bhi moh, prem evan svaad hai ye sabhi hamare man ko lage hue kalikh ke keval daagh hi hain.

jitna bhi moh, prem evan svaad hai ye sabhi hamare man ko lage hue kalikh ke keval daagh hi hain.

ye dharnayen ki main purush hoon, stri hoon, rogi hoon, svasth hoon, balvan hoon, nirbal hoon athva wo ki main ghrina karta hoon, main prem karta hoon, athva mere paas itni shakti hai—sab bhram maatr hai. inko chhoDo.

ye dharnayen ki main purush hoon, stri hoon, rogi hoon, svasth hoon, balvan hoon, nirbal hoon athva wo ki main ghrina karta hoon, main prem karta hoon, athva mere paas itni shakti hai—sab bhram maatr hai. inko chhoDo.

ye sare jagat hai to chhal, tarah ye chhal sare jivon ko Dubo raha hai.

ye sare jagat hai to chhal, tarah ye chhal sare jivon ko Dubo raha hai.

sabhi vahm khubsurat nahin hote.

sabhi vahm khubsurat nahin hote.