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kisi bhi vyakti par ekaatm shraddha ghalat hai.

kisi bhi vyakti par ekaatm shraddha ghalat hai.

jab koi vyakti kuch bhi ya kisi ko bhi gambhirta se nahin leta, wo udaas jivan jita hai.

jab koi vyakti kuch bhi ya kisi ko bhi gambhirta se nahin leta, wo udaas jivan jita hai.

strii hii vyakti ko banaatii hai, ghar ko – kuTumb ko banaatii hai, jaati aur desh ko bhii।

strii hii vyakti ko banaatii hai, ghar ko – kuTumb ko banaatii hai, jaati aur desh ko bhii।

mujhe lagta hai ki vyakti iishvar se aata hai aur iishvar ke paas vapas jata hai, kyonki sharir ki kalpana ki jati hai aur janm hota hai, ye baDhta hai aur ghatta hai, ye mar jata hai aur ghayab ho jata hai; lekin jivatma sharir aur aatma ka mel hai, jis tarah ek achchhi tasvir mein akar aur vichar ka adrishya sangam hota hai.

mujhe lagta hai ki vyakti iishvar se aata hai aur iishvar ke paas vapas jata hai, kyonki sharir ki kalpana ki jati hai aur janm hota hai, ye baDhta hai aur ghatta hai, ye mar jata hai aur ghayab ho jata hai; lekin jivatma sharir aur aatma ka mel hai, jis tarah ek achchhi tasvir mein akar aur vichar ka adrishya sangam hota hai.

jo vyakti apni gopniyta kho deta hai, wo sab kuch kho deta hai; aur jo adami jo ise apni marzi se tyaag deta hai, wo rakshas hai.

jo vyakti apni gopniyta kho deta hai, wo sab kuch kho deta hai; aur jo adami jo ise apni marzi se tyaag deta hai, wo rakshas hai.

hum in mritatmaon ko apne dil mein kis tarah rakhte hain. hammen se pratyek vyakti apne bhitar apna qabristan rakhta hai.

hum in mritatmaon ko apne dil mein kis tarah rakhte hain. hammen se pratyek vyakti apne bhitar apna qabristan rakhta hai.

iishvar itna door hai ki koi bhi uske bare mein kuch nahin kah sakta hai aur yahi karan hai ki iishvar ke bare mein sabhi vichar ghalat hain aur saath hi wo itna qarib hai ki hum use dekh hi nahin sakte, kyonki wo vyakti mein adhar ya rasatal hai. aap ise jo chahen kah sakte hain.

iishvar itna door hai ki koi bhi uske bare mein kuch nahin kah sakta hai aur yahi karan hai ki iishvar ke bare mein sabhi vichar ghalat hain aur saath hi wo itna qarib hai ki hum use dekh hi nahin sakte, kyonki wo vyakti mein adhar ya rasatal hai. aap ise jo chahen kah sakte 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.

adami apni agyanta ke liye khud zimmedar hai.

adami apni agyanta ke liye khud zimmedar hai.

koi vyakti jo karta hai, usmen mahir ho sakta hai; lekin wo jo mahsus karta hai, usmen kabhi nahin.

koi vyakti jo karta hai, usmen mahir ho sakta hai; lekin wo jo mahsus karta hai, usmen kabhi nahin.

yatra vyakti ko vinamr banati hai. aap dekhte hain ki duniya mein aapka sthaan kitna chhota hai.

yatra vyakti ko vinamr banati hai. aap dekhte hain ki duniya mein aapka sthaan kitna chhota hai.

shaant rahen ha sanyam mein asmarth koi bhi vyakti kabhi lekhak nahin bana.

shaant rahen ha sanyam mein asmarth koi bhi vyakti kabhi lekhak nahin bana.

jab taqatvar log itne kamzor the ki ve kamzor ko nuqsan nahin pahuncha sakte the, tab kamzor vyaktiyon ko itna mazbut hona chahiye tha ki ve chale jate.

jab taqatvar log itne kamzor the ki ve kamzor ko nuqsan nahin pahuncha sakte the, tab kamzor vyaktiyon ko itna mazbut hona chahiye tha ki ve chale jate.

sirf mahakavyon mein hi log ek dusre ko maar Dalne ke pahle galiyon ka adan pradan karte hain. jangli adami, aur kisan, jo kaphi kuch jangli jaisa hi hota hai, tabhi bolte hain jab unhen dushman ko chakma dena hota hai.

sirf mahakavyon mein hi log ek dusre ko maar Dalne ke pahle galiyon ka adan pradan karte hain. jangli adami, aur kisan, jo kaphi kuch jangli jaisa hi hota hai, tabhi bolte hain jab unhen dushman ko chakma dena hota hai.

tum ek bahre vyakti ka darvaza taumr khatakhtate rah sakte ho.

tum ek bahre vyakti ka darvaza taumr khatakhtate rah sakte ho.

vyakti ke andar wo hai jo samapt ho jayega aur wo uske saath mil jayega jo har cheez mein adrishya hai.

vyakti ke andar wo hai jo samapt ho jayega aur wo uske saath mil jayega jo har cheez mein adrishya hai.

har adami bhagvan ki chhavi mein bana hai, bhale hi usmen ise bhulne ki prvritti ho.

har adami bhagvan ki chhavi mein bana hai, bhale hi usmen ise bhulne ki prvritti ho.

taqat ke viruddh manushya ka sangharsh bhulne ke viruddh smriti ka sangharsh hai.

taqat ke viruddh manushya ka sangharsh bhulne ke viruddh smriti ka sangharsh hai.

dharmaachraN dvaara halke bane hu.e purush sansaar saagar me.n jal me.n pa.Dii naukaa ke samaan tairte rahte hain, kintu paap se bhaarii bane hu.e vyakti paanii me.n phenke ge shastr kii bhaanti Duub jaate hain।

dharmaachraN dvaara halke bane hu.e purush sansaar saagar me.n jal me.n pa.Dii naukaa ke samaan tairte rahte hain, kintu paap se bhaarii bane hu.e vyakti paanii me.n phenke ge shastr kii bhaanti Duub jaate hain।

kitaben un logon ke liye hain jo chahte hain ki ve kahin aur hon.

kitaben un logon ke liye hain jo chahte hain ki ve kahin aur hon.

ek vyakti dvaara duusre vyakti ka dharm parivartan karne ko mai.n uchit nahii.n maanata। merii koshish kisii duusre ke dhaarmik vishvaas ko hilaane kii ya unkii niinv khodne kii nahiin, balki use apne1 dharm ka ek achchhaa anuyaayii banaane kii honii chaahi.e। iskaa taatparya hai sabhii dharmo.n kii sach

ek vyakti dvaara duusre vyakti ka dharm parivartan karne ko mai.n uchit nahii.n maanata। merii koshish kisii duusre ke dhaarmik vishvaas ko hilaane kii ya unkii niinv khodne kii nahiin, balki use apne1 dharm ka ek achchhaa anuyaayii banaane kii honii chaahi.e। iskaa taatparya hai sabhii dharmo.n kii sach

jab koi vyakti kisi aise vyakti ke saath rahta hai jo vahi kitab paDhta hai jise wo paDhta hai to paDhne ka anand doguna ho jata hai.

jab koi vyakti kisi aise vyakti ke saath rahta hai jo vahi kitab paDhta hai jise wo paDhta hai to paDhne ka anand doguna ho jata hai.

pratyek vyakti ki apni murkhata hai, lekin sabse baDi murkhata hai—murkhata ka na hona.

pratyek vyakti ki apni murkhata hai, lekin sabse baDi murkhata hai—murkhata ka na hona.

koi vyakti iimandar hai ya nahin, ye pata lagane ka ek tariqa hai ha usse puchho; agar wo haan kahta hai, to aap jante hain ki wo kutil hai.

koi vyakti iimandar hai ya nahin, ye pata lagane ka ek tariqa hai ha usse puchho; agar wo haan kahta hai, to aap jante hain ki wo kutil hai.

manushya ka hriday samandar jaisa hai, ismen tufan hai; lahren hain aur iski gahrai mein moti bhi hain.

manushya ka hriday samandar jaisa hai, ismen tufan hai; lahren hain aur iski gahrai mein moti bhi hain.

pratyek vikshipt vyakti anshik roop se sahi hai.

pratyek vikshipt vyakti anshik roop se sahi hai.

keval mare hue log hi sada satrah ke rahte hain.

keval mare hue log hi sada satrah ke rahte hain.

jo adami us jagah ko chhoDna chahta hai, jahan wo rahta hai, wo dukhi adami hai.

jo adami us jagah ko chhoDna chahta hai, jahan wo rahta hai, wo dukhi adami hai.

aap do vyaktiyon ke aapsi prem ko unke dvara paraspar bole ge shabdon se nahin maap sakte hain.

aap do vyaktiyon ke aapsi prem ko unke dvara paraspar bole ge shabdon se nahin maap sakte hain.

manushya ek dusre ke prati bhayanak roop se kroor ho sakte hain.

manushya ek dusre ke prati bhayanak roop se kroor ho sakte hain.

jo vyakti paDhta nahin hai, wo us vyakti se behtar nahin hai jo paDh nahin sakta hai.

jo vyakti paDhta nahin hai, wo us vyakti se behtar nahin hai jo paDh nahin sakta hai.

adamiyon ki tarah yadon aur vicharon ki umr baDhti hai. lekin kuch vichar kabhi buDhe nahin ho sakte hain aur kuch yaden kabhi phiki nahin paD saktin.

adamiyon ki tarah yadon aur vicharon ki umr baDhti hai. lekin kuch vichar kabhi buDhe nahin ho sakte hain aur kuch yaden kabhi phiki nahin paD saktin.

ruup vyakti satya hai, naam samaaj satya।

ruup vyakti satya hai, naam samaaj satya।

vastutः striyo.n ko apne ishT vyakti (priytam) ke pravaas se utpann duःkha atyant asahya hote hain।

vastutः striyo.n ko apne ishT vyakti (priytam) ke pravaas se utpann duःkha atyant asahya hote hain।

hum apne jivan mein sadharan vyaktiyon se nahin milte hain.

hum apne jivan mein sadharan vyaktiyon se nahin milte hain.

sajjan vyakti wo hota hai jo wo nahin karta jo wo karna chahta hai, balki wo karta hai jo use karna chahiye.

sajjan vyakti wo hota hai jo wo nahin karta jo wo karna chahta hai, balki wo karta hai jo use karna chahiye.

naarii ke li.e pati param puujaniiy vyakti hai। sabse ba.Daa gurujan hai। lekin iskaa arth yah nahii.n hai ki strii purush kii daasii hai। yah sanskaar naarii ko jitna chhoTaa, jitna tuchchh kar detaa hai, utnaa aur kuchh nahiin।

naarii ke li.e pati param puujaniiy vyakti hai। sabse ba.Daa gurujan hai। lekin iskaa arth yah nahii.n hai ki strii purush kii daasii hai। yah sanskaar naarii ko jitna chhoTaa, jitna tuchchh kar detaa hai, utnaa aur kuchh nahiin।

vyakti yadi dhaarmik hai to use apnaa dhan yaachko.n me.n vitrit kar denaa chaahi.e, yadi vah naastik hai to use dhan ka bhog-vilaas me.n upyog karnaa chaahi.e, yadi manushya dhan ko sparsh bhii na karke chhipaa kar rakhtaa hai to usme.n uskaa kyaa hetu hai, yah hamaarii samajh me.n nahii.n aataa।

vyakti yadi dhaarmik hai to use apnaa dhan yaachko.n me.n vitrit kar denaa chaahi.e, yadi vah naastik hai to use dhan ka bhog-vilaas me.n upyog karnaa chaahi.e, yadi manushya dhan ko sparsh bhii na karke chhipaa kar rakhtaa hai to usme.n uskaa kyaa hetu hai, yah hamaarii samajh me.n nahii.n aataa।

jab aap tufan se bahar aate hain, to aap vahi vyakti nahin hote hain jo tufan se pahle the. tufan aane ka arth yahi hai.

jab aap tufan se bahar aate hain, to aap vahi vyakti nahin hote hain jo tufan se pahle the. tufan aane ka arth yahi hai.

parampara samuh ki hoti hai, uska marm hamein kisi ek vyakti mein nahin, kisi samuh vishesh mein hi mil sakta hai; kisi ek ka achran parampara ka prmaan nahin hota.

parampara samuh ki hoti hai, uska marm hamein kisi ek vyakti mein nahin, kisi samuh vishesh mein hi mil sakta hai; kisi ek ka achran parampara ka prmaan nahin hota.

rasoi insanon ke hone ka gavah hoti hai.

rasoi insanon ke hone ka gavah hoti hai.

shreshTh vyakti ka sammaan karke unhe.n apnaa banaa lenaa durlabh padaartho.n se bhii adhik durlabh hai।

shreshTh vyakti ka sammaan karke unhe.n apnaa banaa lenaa durlabh padaartho.n se bhii adhik durlabh hai।

log kahte hain—dushT ke saare hii kaam apraadh hote hain। dushT kahta hai— mai.n bhala aadamii ho jaataa kintu logo.n ke anyaay ne mujhe dushT banaa diyaa hai।

log kahte hain—dushT ke saare hii kaam apraadh hote hain। dushT kahta hai— mai.n bhala aadamii ho jaataa kintu logo.n ke anyaay ne mujhe dushT banaa diyaa hai।

iimandari hi sarvottam niti hai tatha dharmik vyakti ki vijay avashya hogi.

iimandari hi sarvottam niti hai tatha dharmik vyakti ki vijay avashya hogi.

apne-apne jiivandaan dvaara bhii janmabhuumi kii rakshaa karnii chaahi.e। buddhimaan vyakti alp vastu ke tyaag dvaara mahaan vastu kii rakshaa karen।

apne-apne jiivandaan dvaara bhii janmabhuumi kii rakshaa karnii chaahi.e। buddhimaan vyakti alp vastu ke tyaag dvaara mahaan vastu kii rakshaa karen।

jo vyakti gyaan kii talvaar se trishNaa ko kaaTkar, vigyaan kii naukaa se agyaan ruupii bhavsaagar ko paar kar, vishNupad ko praapt kartaa hai, vah dhanya hai।

jo vyakti gyaan kii talvaar se trishNaa ko kaaTkar, vigyaan kii naukaa se agyaan ruupii bhavsaagar ko paar kar, vishNupad ko praapt kartaa hai, vah dhanya hai।

kuchh vidvaano.n ka mat hai ki vedo.n me.n pratipaadit vastu hii dharm hai kintu duusre log dharm ka yah lakshaN sviikaar nahii.n karte। ham kisii bhii mat par doshaaropaN nahii.n karte। itnaa avashya hai ki ved me.n sabhii baato.n ka vidhaan nahii.n hai।

kuchh vidvaano.n ka mat hai ki vedo.n me.n pratipaadit vastu hii dharm hai kintu duusre log dharm ka yah lakshaN sviikaar nahii.n karte। ham kisii bhii mat par doshaaropaN nahii.n karte। itnaa avashya hai ki ved me.n sabhii baato.n ka vidhaan nahii.n hai।

jo log dono.n aa.nkhe.n khole hu.e dekhte hain, lekin vaastav me.n dekh nahii.n paate, unhii.n ke kaaraN saarii ga.Dba.Dii hai। ve aap bhii Thage jaate hai.n aur duusro.n ko bhii Thagne se baaj nahii.n aate।

jo log dono.n aa.nkhe.n khole hu.e dekhte hain, lekin vaastav me.n dekh nahii.n paate, unhii.n ke kaaraN saarii ga.Dba.Dii hai। ve aap bhii Thage jaate hai.n aur duusro.n ko bhii Thagne se baaj nahii.n aate।

hindustaan ka uddhaar hindustaan kii jantaa par nirbhar hai। jantaa me.n apnii yogyata ke anusaar yah bhaav paida karnaa pratyek svdeshvaasii ka param dharm hai।

hindustaan ka uddhaar hindustaan kii jantaa par nirbhar hai। jantaa me.n apnii yogyata ke anusaar yah bhaav paida karnaa pratyek svdeshvaasii ka param dharm hai।

ko.ii manushya, chaahe kitne hii duःkha me.n kyo.n na ho, us vyakti ke saamne apnaa shok prakaT karnaa nahii.n chaahtaa jise vah apnaa sachchaa mitr na samajhtaa ho।

ko.ii manushya, chaahe kitne hii duःkha me.n kyo.n na ho, us vyakti ke saamne apnaa shok prakaT karnaa nahii.n chaahtaa jise vah apnaa sachchaa mitr na samajhtaa ho।