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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.

jahan sidhe prmaan nahin milte vahan darshan havi ho jata hai.

jahan sidhe prmaan nahin milte vahan darshan havi ho jata 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 insaan bhukha rahta hai, jab marta rahta hai, tab sanskriti aur yahan tak ki iishvar ke bare mein baat karna murkhata hai.

yuddh ke beech kahi gai gita bhi yuddh mein upasthit dharm sankat ka hi samadhan batati hai. ye bhi kaha ja sakta hai ki vahan bhi yuddh ka ‘samarthan’ hai. par sach puchhen to gita dharm sankat ka utar karm ki dharna ko karm ke sadharan vyvahar nishth dharatal se hata kar hi deti hai—usse uupar arohan kar jati hai.

yuddh ke beech kahi gai gita bhi yuddh mein upasthit dharm sankat ka hi samadhan batati hai. ye bhi kaha ja sakta hai ki vahan bhi yuddh ka ‘samarthan’ hai. par sach puchhen to gita dharm sankat ka utar karm ki dharna ko karm ke sadharan vyvahar nishth dharatal se hata kar hi deti hai—usse uupar arohan kar jati hai.

manav sabhyata mein hua aaj tak ka vikas aur sari ki sari adhunik prvrittiyan, sirf ek hi sanket karte hain—yah aadim vyavastha bhavishya ki duniya se mel nahin khati aur iska khatm ho jana anivarya hai.

manav sabhyata mein hua aaj tak ka vikas aur sari ki sari adhunik prvrittiyan, sirf ek hi sanket karte hain—yah aadim vyavastha bhavishya ki duniya se mel nahin khati aur iska khatm ho jana anivarya hai.

sachchai ye hai ki koi aur rasta na dekh pane valon ko taqat ka qanun hi ekmaatr rasta nazar aata hai.

sachchai ye hai ki koi aur rasta na dekh pane valon ko taqat ka qanun hi ekmaatr rasta nazar aata hai.

jivan ki visangatiyon (aibsarDitiz) ka hal kabir manushya ki tarkbuddhi mein nahin uski rahasybhavna, uske shraddha aur vishvason mein dekhte hain.

jivan ki visangatiyon (aibsarDitiz) ka hal kabir manushya ki tarkbuddhi mein nahin uski rahasybhavna, uske shraddha aur vishvason mein dekhte hain.

ye sansar beraham hai. ismen jab hum mol liye hue dason ki tarah rah sakenge, tabhi log hamare prati sahanubhuti dikhayenge, anyatha nahin.

ye sansar beraham hai. ismen jab hum mol liye hue dason ki tarah rah sakenge, tabhi log hamare prati sahanubhuti dikhayenge, anyatha nahin.

chizon ke sahi ya ghalat hone ke pare ek maidan hai, main vahan tumse milunga.

chizon ke sahi ya ghalat hone ke pare ek maidan hai, main vahan tumse milunga.

utpiDiton ki kamzori ka aadar karte hue utpiDkon ki satta ko naram banane ka koi bhi prayas praayः hamesha hi ek mithya udarta ke roop mein samne aata hai.

utpiDiton ki kamzori ka aadar karte hue utpiDkon ki satta ko naram banane ka koi bhi prayas praayः hamesha hi ek mithya udarta ke roop mein samne aata hai.

marne par bhi sansarik buddhi door nahin hoti. . . .

marne par bhi sansarik buddhi door nahin hoti. . . .

sansar ka har adami dusre ke liye hasya ka vishay hai, har adami dusre ki nigah mein vichitr hai.

sansar ka har adami dusre ke liye hasya ka vishay hai, har adami dusre ki nigah mein vichitr hai.

yadi vartaman manavjati ka ek bilkul chhota sa ansh bhi is kshudr sankirn aur svarthi bhaav ka tyaag kar saken, to kal hi ye sansar svarg mein parinat ho jayega; par nana prakar ke yantr tatha bahyajgat sambandhi bhautik gyaan ki unnati se ye kabhi sambhav nahin ho sakta.

yadi vartaman manavjati ka ek bilkul chhota sa ansh bhi is kshudr sankirn aur svarthi bhaav ka tyaag kar saken, to kal hi ye sansar svarg mein parinat ho jayega; par nana prakar ke yantr tatha bahyajgat sambandhi bhautik gyaan ki unnati se ye kabhi sambhav nahin ho sakta.

hum har us cheez ko instinkt kahne lage hain, jo hum apne andar mahsus karte hain aur jiske liye hamein koi tarkik adhar nahin milta.

hum har us cheez ko instinkt kahne lage hain, jo hum apne andar mahsus karte hain aur jiske liye hamein koi tarkik adhar nahin milta.

dusre logon ke bare mein jitna bhi jante hain, uska zyadatar hissa us miDiya ke madhyam se aur un patrkaron ke madhyam se hum tak pahunchta baat hai ki hum ajanabiyon ke prati itne shankalu ho ge? kya apichit ke prati hamara vikarshan ek tik tik karte taim bam jaisa ho sakta hai?

dusre logon ke bare mein jitna bhi jante hain, uska zyadatar hissa us miDiya ke madhyam se aur un patrkaron ke madhyam se hum tak pahunchta baat hai ki hum ajanabiyon ke prati itne shankalu ho ge? kya apichit ke prati hamara vikarshan ek tik tik karte taim bam jaisa ho sakta hai?

dharmik updeshkon aur sattadhariyon ki milibhgat se hi jelon, phansiyon, koDon aur in siddhanton ka nirman hua hai.

dharmik updeshkon aur sattadhariyon ki milibhgat se hi jelon, phansiyon, koDon aur in siddhanton ka nirman hua hai.

bechara adami wo hota hai jo samajhta hai ki mere karan tamam halchal ho rahi hai, par vastav mein unke karan koi chhipkali bhi kiDa nahin pakaD rahi hai. bechara adami wo hota hai, jo samajhta hai ki mere sab dushman hain, par sahi ye hai ki koi us par dhyaan nahin deta. bechara adami wo hota hai jo samajhta hai ki main vaicharik kranti kar raha hoon aur log usse sirf manoranjan karte hain. wo adami sachmuch baDa hota hai jo apne ko kendr banakar sochta hai.

bechara adami wo hota hai jo samajhta hai ki mere karan tamam halchal ho rahi hai, par vastav mein unke karan koi chhipkali bhi kiDa nahin pakaD rahi hai. bechara adami wo hota hai, jo samajhta hai ki mere sab dushman hain, par sahi ye hai ki koi us par dhyaan nahin deta. bechara adami wo hota hai jo samajhta hai ki main vaicharik kranti kar raha hoon aur log usse sirf manoranjan karte hain. wo adami sachmuch baDa hota hai jo apne ko kendr banakar sochta hai.

jo log hamare nikat hote hain unhin par shakti pradarshan ka sabse zyada anand aata hai; unhin ke saath hamein zindagi bitani hoti hai; unhin ke saath hamare hit ahit juDe hote hain; aur unhin ki svtantrta hamari pasand napsand mein dakhlandazi kar sakti hai.

jo log hamare nikat hote hain unhin par shakti pradarshan ka sabse zyada anand aata hai; unhin ke saath hamein zindagi bitani hoti hai; unhin ke saath hamare hit ahit juDe hote hain; aur unhin ki svtantrta hamari pasand napsand mein dakhlandazi kar sakti hai.

adhunik kaal ka gharib, daya ka paatr nahin samjha jata; balki use kachre ki tarah hata diya jata hai. bisvin sadi ki upbhokta arthavyvastha mein pahli aisi sanskriti ki nirmiti hui, jiske liye bhikhari hona—kuchh nahin hone ka taqaza hai.

adhunik kaal ka gharib, daya ka paatr nahin samjha jata; balki use kachre ki tarah hata diya jata hai. bisvin sadi ki upbhokta arthavyvastha mein pahli aisi sanskriti ki nirmiti hui, jiske liye bhikhari hona—kuchh nahin hone ka taqaza hai.

fasizm virodhi se bahs nahin karta, uska munh toD deta hai.

fasizm virodhi se bahs nahin karta, uska munh toD deta hai.

arthik drishti se stri ki jo sthiti prachin samaj mein thi, usmen ab tak parivartan nahin ho saka, ye vichitr satya hai.

arthik drishti se stri ki jo sthiti prachin samaj mein thi, usmen ab tak parivartan nahin ho saka, ye vichitr satya hai.

zindagi thame rahne aur chhoD dene ka santulan hai.

zindagi thame rahne aur chhoD dene ka santulan hai.

adami ke charon taraf jo agyat shakti hai, mazhab ne uske rahasya aur achambhe ki adami ko ahmiyat jatai hai. lekin saath hi usne na sirf us agyat ko samajhne ki koshish ki, balki samajik prayatn ko samajhne ki koshish ko roka bhi hai. jigyasa aur vichar ko baDhava dene ki jagah usne prkriti ke samne, sthapit samprday ke samne, aur sari maujuda vyavastha ke samne sir jhukane ke falsafe ka parchar kiya hai.

adami ke charon taraf jo agyat shakti hai, mazhab ne uske rahasya aur achambhe ki adami ko ahmiyat jatai hai. lekin saath hi usne na sirf us agyat ko samajhne ki koshish ki, balki samajik prayatn ko samajhne ki koshish ko roka bhi hai. jigyasa aur vichar ko baDhava dene ki jagah usne prkriti ke samne, sthapit samprday ke samne, aur sari maujuda vyavastha ke samne sir jhukane ke falsafe ka parchar kiya hai.

adami ki zindagi par vichar aur jaanch bina kisi sthai aatma ke lihaz ke hoti hai, kyonki agar kisi aisi aatma ki satta hai bhi, to wo hamari samajh se pare hai; man ko sharir ka ang, manasik shaktiyon ki ek milavat, samjha jata tha.

adami ki zindagi par vichar aur jaanch bina kisi sthai aatma ke lihaz ke hoti hai, kyonki agar kisi aisi aatma ki satta hai bhi, to wo hamari samajh se pare hai; man ko sharir ka ang, manasik shaktiyon ki ek milavat, samjha jata tha.

sare vigyapan logon ki vyagrtaon par tike hote hain.

sare vigyapan logon ki vyagrtaon par tike hote hain.

vipatti mein amrit bhi vish ki tarah ho jata hai.

vipatti mein amrit bhi vish ki tarah ho jata hai.

sab mazahbon ke nazariyon aur updeshon mein itni samanata hai ki ye dekhkar hairat hoti hai ki log chhoti chhoti aur ghair zaruri baton ke bare mein jhagDa karne ki bevakufi kyon karte hain.

sab mazahbon ke nazariyon aur updeshon mein itni samanata hai ki ye dekhkar hairat hoti hai ki log chhoti chhoti aur ghair zaruri baton ke bare mein jhagDa karne ki bevakufi kyon karte hain.

hamne adhyatmikta ko vyaktigat bhakti sadhana ke beech abaddh kar diya hai, uske ahvan se hum manav maatr mein aikya sthapit nahin kar sake.

hamne adhyatmikta ko vyaktigat bhakti sadhana ke beech abaddh kar diya hai, uske ahvan se hum manav maatr mein aikya sthapit nahin kar sake.

sansarik morche par jab desh parajit ho gaya, to uske buddhivadi log adhyatmik ban ge aur ausat log ruDhivadi ho ge. chor ka khatra hone par hamne apne sanskritik darvaze kaskar band kar diye, bachchon ko bahar jhankne se mana kiya aur dam sadhkar baith ge. isse hamari raksha to ho gai. lekin hazar saal tak saans roke baithne se hum badal chuke hain. hum ve nahin hain, jo hum khule darvazon ke zamane mein the. chor chale ge, lekin hamare darvaze band hain. roshni se hamari ankhen chaundhiyati hain aur khuli hava mein hamein zukam hota hai.

sansarik morche par jab desh parajit ho gaya, to uske buddhivadi log adhyatmik ban ge aur ausat log ruDhivadi ho ge. chor ka khatra hone par hamne apne sanskritik darvaze kaskar band kar diye, bachchon ko bahar jhankne se mana kiya aur dam sadhkar baith ge. isse hamari raksha to ho gai. lekin hazar saal tak saans roke baithne se hum badal chuke hain. hum ve nahin hain, jo hum khule darvazon ke zamane mein the. chor chale ge, lekin hamare darvaze band hain. roshni se hamari ankhen chaundhiyati hain aur khuli hava mein hamein zukam hota hai.

hum apni kalpanik srishti se satya ko Dhakne ki koshish karte hain aur asliyat se apne ko bachakar sapnon ki duniya mein vicharne ka prayatn karte hain.

hum apni kalpanik srishti se satya ko Dhakne ki koshish karte hain aur asliyat se apne ko bachakar sapnon ki duniya mein vicharne ka prayatn karte hain.

bina vichare atishighrta se kaam karne ka phal maranparyant hriday hai aur kantak ke saman khatakta hai.

bina vichare atishighrta se kaam karne ka phal maranparyant hriday hai aur kantak ke saman khatakta hai.

bhay se burai aur duःkha aur pachhtava hota hai.

bhay se burai aur duःkha aur pachhtava hota hai.

samaj hamara himachal ki tarah atal raha, lekin raja aur rajya samudr ki lahron ki tarah kshanbhangur rahe. aisa kyon hua? chakravarti raja ki avdharna hote hue bhi sachche chakravarti yahan ek haath ki ungaliyon par asani se kyon gine ja sakte hain? cheen ki tarah ek akhanD desh aur akhanD samaj hum yahan kyon nahin bana sake?

samaj hamara himachal ki tarah atal raha, lekin raja aur rajya samudr ki lahron ki tarah kshanbhangur rahe. aisa kyon hua? chakravarti raja ki avdharna hote hue bhi sachche chakravarti yahan ek haath ki ungaliyon par asani se kyon gine ja sakte hain? cheen ki tarah ek akhanD desh aur akhanD samaj hum yahan kyon nahin bana sake?

jab hum duःkha se guzarte hain to hum apne bilkul shuruati bachpan mein lautte hain, kyonki vahi wo samay hai jab hamne pahli baar ‘puri tarah khone’ ka anubhav karna sikha tha, balki ye samay usse bhi kahin adhik tha. bachpan wo samay hai, jab hum apni pure jivan ki tulna mein kahin adhik ‘puri tarah kho dene’ ke anubhvon se guzarte hain.

jab hum duःkha se guzarte hain to hum apne bilkul shuruati bachpan mein lautte hain, kyonki vahi wo samay hai jab hamne pahli baar ‘puri tarah khone’ ka anubhav karna sikha tha, balki ye samay usse bhi kahin adhik tha. bachpan wo samay hai, jab hum apni pure jivan ki tulna mein kahin adhik ‘puri tarah kho dene’ ke anubhvon se guzarte hain.

bharat mein jivan hi mulya hai, gaya bita, ghighiyata jivan hi mulya hai; lekin zindadili mulya nahin hai, achchha jivan mulya nahin hai. marne se to gaya bita jivan hi achchha hai, ye hamara uddeshya vakya hai. kya kurukshetr mein krishn ne yahi updesh diya tha?

bharat mein jivan hi mulya hai, gaya bita, ghighiyata jivan hi mulya hai; lekin zindadili mulya nahin hai, achchha jivan mulya nahin hai. marne se to gaya bita jivan hi achchha hai, ye hamara uddeshya vakya hai. kya kurukshetr mein krishn ne yahi updesh diya tha?

un logon ko nazarandaz karo jo tumhein bhaybhit aur dukhi karte hain, jo tumhein bimari aur maut ki or vapas le jate hain.

un logon ko nazarandaz karo jo tumhein bhaybhit aur dukhi karte hain, jo tumhein bimari aur maut ki or vapas le jate hain.

एकतंत्रवाद के अंतर्गत योग्य व्यक्तियों की कमी हो जाती है

jab bhavnayen jaD evan bhrasht ho jati hain, tab puja shuru ho jati hai.

jab bhavnayen jaD evan bhrasht ho jati hain, tab puja shuru ho jati hai.

jo adami aaj apni kalai par ghaDi pahanta hai; wo un purane yugon ki kalpana nahin kar sakta, jab ek tik tik karta kanta, chetavni ki tarah, chabuk ki tarah, haDabDane vale yatana yantr ki tarah, qayamat ke paigham ki tarah hamein hanka nahin karta tha. ghaDi ke kante ne manushya ki chetna ko kitna badla hai, ye aaj koi sochta bhi nahin. lagbhag itna hi baDa parivartan raashtr rajya ki nai avdharnaon ne manushya ki chetna mein kiya hai. raashtr hamari kalai par ek ghaDi ki tarah bandha hai aur wo chabuk ki tarah, chetavni ki tarah, haDabDane vale yatana yantr ki tarah hamein haank raha hai. paanch sau saal pahle ye ghaDi thi hi nahin aur yadi thi to wo ret ke kan ya suraj ki chhaya ka istemal karne vali angaDh ghaDi thi.

jo adami aaj apni kalai par ghaDi pahanta hai; wo un purane yugon ki kalpana nahin kar sakta, jab ek tik tik karta kanta, chetavni ki tarah, chabuk ki tarah, haDabDane vale yatana yantr ki tarah, qayamat ke paigham ki tarah hamein hanka nahin karta tha. ghaDi ke kante ne manushya ki chetna ko kitna badla hai, ye aaj koi sochta bhi nahin. lagbhag itna hi baDa parivartan raashtr rajya ki nai avdharnaon ne manushya ki chetna mein kiya hai. raashtr hamari kalai par ek ghaDi ki tarah bandha hai aur wo chabuk ki tarah, chetavni ki tarah, haDabDane vale yatana yantr ki tarah hamein haank raha hai. paanch sau saal pahle ye ghaDi thi hi nahin aur yadi thi to wo ret ke kan ya suraj ki chhaya ka istemal karne vali angaDh ghaDi thi.

kavitv ke kalank ko main svikar karta hoon. ye kalima ki prithvi par utarnevali ratri ki tarah hai. iske sirhane vigyan ka jagadvijyi deep hai lekin wo uske sharir par haath nahin uthata—sneh se kahta hai, "aha, svapn dekhne do ise. "

kavitv ke kalank ko main svikar karta hoon. ye kalima ki prithvi par utarnevali ratri ki tarah hai. iske sirhane vigyan ka jagadvijyi deep hai lekin wo uske sharir par haath nahin uthata—sneh se kahta hai, "aha, svapn dekhne do ise. "

seva Dhang se ki jaye, to wo dhandha bhi ho jati hai.

seva Dhang se ki jaye, to wo dhandha bhi ho jati hai.

bharat mein jab kisi ki hamein upeksha karni hoti hai, to hum uski puja shuru kar dete hain.

bharat mein jab kisi ki hamein upeksha karni hoti hai, to hum uski puja shuru kar dete hain.

pahile jo vidya panDiton ke chitt ke klesh ko door karne ke nimitt thi. phir kuch din pare wo vidya vishayi logon ke vishaymukh siddh karne ke liye ho gai.

pahile jo vidya panDiton ke chitt ke klesh ko door karne ke nimitt thi. phir kuch din pare wo vidya vishayi logon ke vishaymukh siddh karne ke liye ho gai.

apne duःkha, daridray aur apman ko dharmanishtha ka puraskar kahkar hum adhyatmikta ke kshetr ko vistrit nahin bana sakte.

apne duःkha, daridray aur apman ko dharmanishtha ka puraskar kahkar hum adhyatmikta ke kshetr ko vistrit nahin bana sakte.

vidvan log to apni iirshya se hi grsit hain aur dhanvan log apne dravya ke garv se kisi ke gunon ka aadar hi nahin karte. anya jo hain, ve sadharan alpagya hain, in karnon se subhashit uttam kavya sharir hi mein jeern hota jata hai.

vidvan log to apni iirshya se hi grsit hain aur dhanvan log apne dravya ke garv se kisi ke gunon ka aadar hi nahin karte. anya jo hain, ve sadharan alpagya hain, in karnon se subhashit uttam kavya sharir hi mein jeern hota jata hai.