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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.

prem mein kamasakti ki mool prerna hote hue bhi uska apna svarup aur apna astitv hai. jo prem jitna adhik gahra hota hai, usmen tyaag ki bhavna bhi utni gahri aur nirbandh hoti hai.

prem mein kamasakti ki mool prerna hote hue bhi uska apna svarup aur apna astitv hai. jo prem jitna adhik gahra hota hai, usmen tyaag ki bhavna bhi utni gahri aur nirbandh hoti hai.

vasanatmak avastha se bhavatmak avastha mein aaya hua raag hi anurag ya prem hai.

vasanatmak avastha se bhavatmak avastha mein aaya hua raag hi anurag ya prem hai.

ras siddhantvale kaiyan acharya ke paas jab shodh chhatrayen aati hain, tab wo tulsidas ke havale se janta hai ki prabhu uma raman ke baad hi karunaytan hote hain.

ras siddhantvale kaiyan acharya ke paas jab shodh chhatrayen aati hain, tab wo tulsidas ke havale se janta hai ki prabhu uma raman ke baad hi karunaytan hote hain.

shaktishali logon mein kudrat ke saath chalne ka bhaav hota hai. wo vasana tyaag ki baten zyada nahin karte. jo log vasana tyaag ki prektis karte hain ve log phel ho jate hain. isliye dharmikta ki aadat Dali jati hai aur is aadat mein tamam manovaigyanik aur sharirik kriyaon mein sangharsh machta hai.

shaktishali logon mein kudrat ke saath chalne ka bhaav hota hai. wo vasana tyaag ki baten zyada nahin karte. jo log vasana tyaag ki prektis karte hain ve log phel ho jate hain. isliye dharmikta ki aadat Dali jati hai aur is aadat mein tamam manovaigyanik aur sharirik kriyaon mein sangharsh machta hai.

kaam bhavna ka hanan hi gooDh anubhvon ki raah kholta hai aur ye hanan unhen kahan le jata hai ye janne ke baad ek shakhs sirf yahi kahega ki gooDh anubhav maatr matibhram aur histiriya ki bimari hai.

kaam bhavna ka hanan hi gooDh anubhvon ki raah kholta hai aur ye hanan unhen kahan le jata hai ye janne ke baad ek shakhs sirf yahi kahega ki gooDh anubhav maatr matibhram aur histiriya ki bimari hai.

yogi ko adhik vilas aur kathorta, donon hi tyaag dene chahiye.

yogi ko adhik vilas aur kathorta, donon hi tyaag dene chahiye.

yug yugantar se rati kavyasrijan ka kendriy vishay raha hai.

yug yugantar se rati kavyasrijan ka kendriy vishay raha hai.

kamasakti mein keval maithun ki hi ekmaatr apeksha rahti hai aur kriya ke pashchat bhi prem utpann nahin hota, balki aruchi, glani jaisi heen bhavnayen paida hoti hain.

kamasakti mein keval maithun ki hi ekmaatr apeksha rahti hai aur kriya ke pashchat bhi prem utpann nahin hota, balki aruchi, glani jaisi heen bhavnayen paida hoti hain.

manushya ke jivan mein ‘kaam’ ke saath ‘kamya’ ka vichar sahj hain ha har kaam ko hamara vimarsh bodh ‘yah kamya hai ya nahin’ is parakh ki kasauti par dekhne ki chaah rakhta hai. ‘kamya’ mein ‘shreyas’ ka bodh ubharta hai.

manushya ke jivan mein ‘kaam’ ke saath ‘kamya’ ka vichar sahj hain ha har kaam ko hamara vimarsh bodh ‘yah kamya hai ya nahin’ is parakh ki kasauti par dekhne ki chaah rakhta hai. ‘kamya’ mein ‘shreyas’ ka bodh ubharta hai.

vasana ki sahkarini hokar jab kalpana kaam karti hai tabhi wo kavyochit kalpana hoti hai.

vasana ki sahkarini hokar jab kalpana kaam karti hai tabhi wo kavyochit kalpana hoti hai.

vasana ek mahattvpurn prvritti hai. vastav mein mool prvritti hai. adhyatmik vikas ki pahli shart hai jivan aur jivan ka vajud vansh parampara ko akshunn banaye rakhne mein hai.

vasana ek mahattvpurn prvritti hai. vastav mein mool prvritti hai. adhyatmik vikas ki pahli shart hai jivan aur jivan ka vajud vansh parampara ko akshunn banaye rakhne mein hai.

‘prem’ ko bijbhav mannevalon ki drishti uske mool vasanatmak roop ‘raag’ ki or rahti hai jo manushya ki antःprkriti mein nihit rahkar sampurn sajiv srishti ke saath kisi gooDh sambandh ki anubhuti ke roop mein samay samay par jaga karta hai.

‘prem’ ko bijbhav mannevalon ki drishti uske mool vasanatmak roop ‘raag’ ki or rahti hai jo manushya ki antःprkriti mein nihit rahkar sampurn sajiv srishti ke saath kisi gooDh sambandh ki anubhuti ke roop mein samay samay par jaga karta 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.

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.

jo vastav mein brahamchari rahte hain ve kroor, sanki, ziddi aur amanaviy ho jate hain. samanya seks jivan har manushya ka hona chahiye.

jo vastav mein brahamchari rahte hain ve kroor, sanki, ziddi aur amanaviy ho jate hain. samanya seks jivan har manushya ka hona chahiye.

sansar mein adhikansh dushkarm vyaktigat asakti ke karan hi kiye ge hain.

sansar mein adhikansh dushkarm vyaktigat asakti ke karan hi kiye ge hain.

jo nritya keval daihik yaun se nikla nritya hai, wo manushyon ka nritya nahin.

jo nritya keval daihik yaun se nikla nritya hai, wo manushyon ka nritya nahin.

deh hai to yaun—bhasha bhi hogi aur uske hone—bhar se na kavita ashlil hoti hai, na chitr, na nritya. lekin wo deh ka ek karmbhar hai, kul karm nahin. deh ke anya karm bhi hain, aur jahan yaun in sab ki sakriy sangati mein ghatit nahin ho raha, vahan ye nissandeh ashlil hai.

deh hai to yaun—bhasha bhi hogi aur uske hone—bhar se na kavita ashlil hoti hai, na chitr, na nritya. lekin wo deh ka ek karmbhar hai, kul karm nahin. deh ke anya karm bhi hain, aur jahan yaun in sab ki sakriy sangati mein ghatit nahin ho raha, vahan ye nissandeh ashlil hai.

kisi bhi desh ka prachin aur madhyayugin sahitya itna vasanamay nahin hai jitna bharat ka.

kisi bhi desh ka prachin aur madhyayugin sahitya itna vasanamay nahin hai jitna bharat ka.

keval akarmanya log hi kamavasana se adhik prerit aur piDit rahte hain, aur jo log apne aham (igo) se sambaddh chizon mein jyada vyast rahte hain unka man vasnaon ki taraf se hata rahta hai.

keval akarmanya log hi kamavasana se adhik prerit aur piDit rahte hain, aur jo log apne aham (igo) se sambaddh chizon mein jyada vyast rahte hain unka man vasnaon ki taraf se hata rahta hai.

jis vasana ki dharti par katha lok ki jaD hai wo dharm ki bhi dhara hai. katha mein bhaav hi nahin karm bhi hota hai. bina itivritt,charit, ya dusre mein, bina karm ke katha nahin ho sakti.

jis vasana ki dharti par katha lok ki jaD hai wo dharm ki bhi dhara hai. katha mein bhaav hi nahin karm bhi hota hai. bina itivritt,charit, ya dusre mein, bina karm ke katha nahin ho sakti.

navin yauvan ko dekhkar virla hi koi mahatma hoga, jisko kaam vikar na hoga.

navin yauvan ko dekhkar virla hi koi mahatma hoga, jisko kaam vikar na hoga.

vasnaon ke vashibhut hone se baDhkar koi paap nahin hai. apni paristhiti se asantusht rahne se baDhkar koi vipatti nahin hai. parigrah ke baDhkar koi dosh nahin hai. isliye santosh ki hi antim roop se sarthakta siddh hoti hai.

vasnaon ke vashibhut hone se baDhkar koi paap nahin hai. apni paristhiti se asantusht rahne se baDhkar koi vipatti nahin hai. parigrah ke baDhkar koi dosh nahin hai. isliye santosh ki hi antim roop se sarthakta siddh hoti hai.

kaam bhavna ka hanan histiriya ka mukhya lakshan hai.

kaam bhavna ka hanan histiriya ka mukhya lakshan hai.

raag milnevali vasana hai aur dvesh alag karnevali.

raag milnevali vasana hai aur dvesh alag karnevali.

hum jo kuch duःkha bhog karte hain, wo vasana se hi utpann hota hai.

hum jo kuch duःkha bhog karte hain, wo vasana se hi utpann hota hai.

vasana vivek ka adhar ban sakti hai par wo adhar apne svarup mein hi vyanjna ko palta hai, apne sanket ko dhvanit karta hai, buddhi ki tarah parinishthit kotiyan nahin banata, na us tarah sa kasa ja sakta hai.

vasana vivek ka adhar ban sakti hai par wo adhar apne svarup mein hi vyanjna ko palta hai, apne sanket ko dhvanit karta hai, buddhi ki tarah parinishthit kotiyan nahin banata, na us tarah sa kasa ja sakta hai.

"We live in the world when we love it"

"We live in the world when we love it"

srishtitatv, ganitvidya, rasayanshastr aadi ki alochana se kaam ripu ka daman hota hai.

srishtitatv, ganitvidya, rasayanshastr aadi ki alochana se kaam ripu ka daman hota hai.

anivarchaniy tao ki nirvikarita vasnaon se mukti pradan karti hai. vasnaon ke abhav se shanti praapt hoti hai.

anivarchaniy tao ki nirvikarita vasnaon se mukti pradan karti hai. vasnaon ke abhav se shanti praapt hoti hai.

svapn ke samaan saarahiin tathaa sabke dvaara upbhogya kaamsukh se apne chanchal man ko roko, kyonki jaise vaayu prerit agni kii havya padaartho.n se tripti nahii.n hotii, vaise hii logo.n ko kaamopbhog se kabhii tripti nahii.n hotii।

svapn ke samaan saarahiin tathaa sabke dvaara upbhogya kaamsukh se apne chanchal man ko roko, kyonki jaise vaayu prerit agni kii havya padaartho.n se tripti nahii.n hotii, vaise hii logo.n ko kaamopbhog se kabhii tripti nahii.n hotii।

kavya jagat mein aakar pratyek shabd hamare un bhavon ko jagarit karta hai jo vasana roop mein hammen nihit rahte hain.

kavya jagat mein aakar pratyek shabd hamare un bhavon ko jagarit karta hai jo vasana roop mein hammen nihit rahte hain.

jeev ki jitne prakar ki avasthayen hain, unmen ye dhyanavastha hi sarvochch hai. jab tak vasana rahti hai, tab tak yatharth sukh nahin aa sakta.

jeev ki jitne prakar ki avasthayen hain, unmen ye dhyanavastha hi sarvochch hai. jab tak vasana rahti hai, tab tak yatharth sukh nahin aa sakta.

manushya ki hridaybhumi mein moh rupi beej se utpann hua ek wichit wriksh hai jiska nam hai kaam krodh aur abhiman uske mahan skandh hain kuch karne ki ichchha usmen jal sinchne ka patr hai agyan uski jaD hai, pramad hi use sinchne wala jal hai, dusre ke dosh dekhana us wriksh ka patta hai tatha purwajanm ke kiye ge pap uske sar bhag hai shok uski shakha, moh aur chinta Daliyan ewan bhay uska ankur hai moh mein Dalne wali trishna rupi latayen usmen lipti hui hai

manushya ki hridaybhumi mein moh rupi beej se utpann hua ek wichit wriksh hai jiska nam hai kaam krodh aur abhiman uske mahan skandh hain kuch karne ki ichchha usmen jal sinchne ka patr hai agyan uski jaD hai, pramad hi use sinchne wala jal hai, dusre ke dosh dekhana us wriksh ka patta hai tatha purwajanm ke kiye ge pap uske sar bhag hai shok uski shakha, moh aur chinta Daliyan ewan bhay uska ankur hai moh mein Dalne wali trishna rupi latayen usmen lipti hui hai

jiske man mein vasana hoti hai, wo keval usi vasana ke vishay mein asakt hota hai, baqi sabhi vishyon ke prati wo udasin hota hai. sirf udasin hi nahin, balki nishthur bhi.

jiske man mein vasana hoti hai, wo keval usi vasana ke vishay mein asakt hota hai, baqi sabhi vishyon ke prati wo udasin hota hai. sirf udasin hi nahin, balki nishthur bhi.

kavi ko apne kaarya me.n antःkaraN kii tiin vrittiyo.n se kaam lenaa pa.Dtaa hai - kalpanaa, vaasana aur buddhi। inme.n se buddhi ka sthaan bahut gauN hai। kalpanaa aur vaasanaatmak anubhuuti hii pardhaan hai।

kavi ko apne kaarya me.n antःkaraN kii tiin vrittiyo.n se kaam lenaa pa.Dtaa hai - kalpanaa, vaasana aur buddhi। inme.n se buddhi ka sthaan bahut gauN hai। kalpanaa aur vaasanaatmak anubhuuti hii pardhaan hai।

kaam ke parvash hone par bhi wo yuvati nayak se svayan sambhog ki ichchha prakat na kare. kyonki svayan apni or se sambhog mein prvritt hone vali nayika apne saubhagya ko kho baithti hai, apni pratishtha nasht kar deti hai, kintu nayak ki or se sambhog kriya ka prayog (upakram) kiye jane par anukulata tatha utsukta se svikar kar le.

kaam ke parvash hone par bhi wo yuvati nayak se svayan sambhog ki ichchha prakat na kare. kyonki svayan apni or se sambhog mein prvritt hone vali nayika apne saubhagya ko kho baithti hai, apni pratishtha nasht kar deti hai, kintu nayak ki or se sambhog kriya ka prayog (upakram) kiye jane par anukulata tatha utsukta se svikar kar le.

jab tak manushya mein vasana bani rahegi, tab tak uski apurnta svatः prmanit hoti rahegi.

jab tak manushya mein vasana bani rahegi, tab tak uski apurnta svatः prmanit hoti rahegi.

yadi kamatur purush avastha se avasthantar maranvasthaparyant pahunch jaye to ye upghaat apne sharir ki raksha ke liye parastri se sambhog ( sahvas ) kar sakta hai.

yadi kamatur purush avastha se avasthantar maranvasthaparyant pahunch jaye to ye upghaat apne sharir ki raksha ke liye parastri se sambhog ( sahvas ) kar sakta hai.

phal ki vishesh asakti se karm ke laghav ki vasana utpann hoti hai; chitt mein yahi aata hai ki kram bahut kam ya bahut saral karna paDe aur phal bahut sa mil jaye.

phal ki vishesh asakti se karm ke laghav ki vasana utpann hoti hai; chitt mein yahi aata hai ki kram bahut kam ya bahut saral karna paDe aur phal bahut sa mil jaye.

draupadi ka pativratya jhutha nahin, kintu uski vasnayen, uski prnay bhavnayen atyant svyanshasit theen.

draupadi ka pativratya jhutha nahin, kintu uski vasnayen, uski prnay bhavnayen atyant svyanshasit theen.

jo vidhva nari apni indriyon ki durbalta ke karan kamatur hokar kisi gunvan vilasi purush ko pati ke roop mein praapt kar leti hai use punarbhu nayika kahte hain.

jo vidhva nari apni indriyon ki durbalta ke karan kamatur hokar kisi gunvan vilasi purush ko pati ke roop mein praapt kar leti hai use punarbhu nayika kahte hain.

kaambhogo.n se kabhii tripti nahii.n hotii, jaise jaltii agni kii aahutiyo.n se tripti nahii.n hotii। jaise-jaise kaamasukho.n me.n prvritti hotii jaatii hai, vaise-vaise vishay-bhogo.n kii ichchhaa ba.Dhtii jaatii hai।

kaambhogo.n se kabhii tripti nahii.n hotii, jaise jaltii agni kii aahutiyo.n se tripti nahii.n hotii। jaise-jaise kaamasukho.n me.n prvritti hotii jaatii hai, vaise-vaise vishay-bhogo.n kii ichchhaa ba.Dhtii jaatii hai।

svbhavatः sookshm hone ke karan, atyant lobh ke karan, svbhaav se agyani hone ke karan striyon ki kaam bhavna ko samajhna baDa kathin hai.

svbhavatः sookshm hone ke karan, atyant lobh ke karan, svbhaav se agyani hone ke karan striyon ki kaam bhavna ko samajhna baDa kathin hai.

yauvan sukh keval atript lalsaon ke sivay aur kuch nahin hai. sachche sukh ka samay keval balya avastha hai.

yauvan sukh keval atript lalsaon ke sivay aur kuch nahin hai. sachche sukh ka samay keval balya avastha hai.

satkaavya kii rachnaa dharm, arth, kaam aur moksh me.n prviiNtaa, kalaa.o.n me.n prviiNtaa, aanand va yash pradaan kartii hai।

satkaavya kii rachnaa dharm, arth, kaam aur moksh me.n prviiNtaa, kalaa.o.n me.n prviiNtaa, aanand va yash pradaan kartii hai।

bhay aur apurn vasana hi samast duःkhon ka mool hai.

bhay aur apurn vasana hi samast duःkhon ka mool hai.

vasana ka lakshya jaise bahar ke vishay hote hain, ichchha ka lakshya vaise hi bhitari prayojan hote hain.

vasana ka lakshya jaise bahar ke vishay hote hain, ichchha ka lakshya vaise hi bhitari prayojan hote hain.

kaam arthaat vishay-bhogo.n se shraddhaa karo to ve Thagte hain। prem karo to ve haani pahu.nchaate hain। chho.Dnaa chaaho to chhuuTte nahiin। ve kashTaprad shatru hain।

kaam arthaat vishay-bhogo.n se shraddhaa karo to ve Thagte hain। prem karo to ve haani pahu.nchaate hain। chho.Dnaa chaaho to chhuuTte nahiin। ve kashTaprad shatru hain।

kaam se pii.Dit log ja.D-chetan padaartho.n ke sambandh me.n svbhaavatः vivekashuunya ho jaaya karte hain।

kaam se pii.Dit log ja.D-chetan padaartho.n ke sambandh me.n svbhaavatः vivekashuunya ho jaaya karte hain।