1 پر

vishnu poshan karte hain isliye unke avtar raam aur krishn ki puja bhi kam nahin hoti.

vishnu poshan karte hain isliye unke avtar raam aur krishn ki puja bhi kam nahin hoti.

iishvar ke roop mein raam ka parityag karke bharat ka kaam chal sakta hai, lekin ek sanskriti purush ke nate, ek kavya pratik ke nate, raam ka parityag karke kaise kaam chal sakta hai? ek nastik, videshi samajashastri jitni sanvedna raam ke charitr ko de sakta hai; yadi utni bhi hum denge, to kya raashtr ko toDne ke paap ke bhagi banenge?

iishvar ke roop mein raam ka parityag karke bharat ka kaam chal sakta hai, lekin ek sanskriti purush ke nate, ek kavya pratik ke nate, raam ka parityag karke kaise kaam chal sakta hai? ek nastik, videshi samajashastri jitni sanvedna raam ke charitr ko de sakta hai; yadi utni bhi hum denge, to kya raashtr ko toDne ke paap ke bhagi banenge?

smriti aur puran simit buddhivale vyaktiyon ki rachnayen hain aur bhram, truti, pramad, bhed tatha dvesh bhaav se paripurn hain. unke keval kuch ansh jinmen aatma ki vyapakta aur prem ki bhavna vidyaman hai, grhan karne yogya hain, shesh sabka tyaag kar dena chahiye. upnishad aur gita sachche shaastr hain aur raam, krishn, buddh, chaitanya, nanak, kabir aadi sachche avtar hain; kyonki unke hriday akash ke saman vishal the— aur in sabmen shreshth hain ramkrishn. ramanuj, shankar ityadi sankirn hriday vale keval panDit malum hote hain.

smriti aur puran simit buddhivale vyaktiyon ki rachnayen hain aur bhram, truti, pramad, bhed tatha dvesh bhaav se paripurn hain. unke keval kuch ansh jinmen aatma ki vyapakta aur prem ki bhavna vidyaman hai, grhan karne yogya hain, shesh sabka tyaag kar dena chahiye. upnishad aur gita sachche shaastr hain aur raam, krishn, buddh, chaitanya, nanak, kabir aadi sachche avtar hain; kyonki unke hriday akash ke saman vishal the— aur in sabmen shreshth hain ramkrishn. ramanuj, shankar ityadi sankirn hriday vale keval panDit malum hote hain.

raam mein saundarya, shakti aur sheel tinon ki charam abhivyakti ek saath samanvit hokar manushya ke sampurn hriday ko—uske kisi ek hi ansh ko nahin—akarshit kar leti hai.

raam mein saundarya, shakti aur sheel tinon ki charam abhivyakti ek saath samanvit hokar manushya ke sampurn hriday ko—uske kisi ek hi ansh ko nahin—akarshit kar leti hai.

raam ya krishn ki daivi chhavi ke bhaav ka ek parichit abhineta ke vyaktitv mein vightit ho jana us aadi mithak shakti ka avmulyan hai jise kavita ahvanatmak Dhang se istemal karti hai. kavita ka tariqa agar udbodhnatmak hai to tivi ya sinema ka sidha sidha vitran; inhen hum sharir ki ankhon se dekhte hain, jabki ek shabd rachna ko man aur kalpana ki ankhon se.

raam ya krishn ki daivi chhavi ke bhaav ka ek parichit abhineta ke vyaktitv mein vightit ho jana us aadi mithak shakti ka avmulyan hai jise kavita ahvanatmak Dhang se istemal karti hai. kavita ka tariqa agar udbodhnatmak hai to tivi ya sinema ka sidha sidha vitran; inhen hum sharir ki ankhon se dekhte hain, jabki ek shabd rachna ko man aur kalpana ki ankhon se.

tulsi ke manas se ramachrit ki jo sheel shakti saundaryyamyi svachchh dhara nikli, usne jivan ki pratyek sthiti ke bhitar pahunchakar bhagvan ke svarup ka pratibimb jhalka diya.

tulsi ke manas se ramachrit ki jo sheel shakti saundaryyamyi svachchh dhara nikli, usne jivan ki pratyek sthiti ke bhitar pahunchakar bhagvan ke svarup ka pratibimb jhalka diya.

anant shakti ke saath dhirta, gambhirta aur komalta raam ka pardhan lakshan hai. yahi unka ramatv hai.

anant shakti ke saath dhirta, gambhirta aur komalta raam ka pardhan lakshan hai. yahi unka ramatv hai.

tulsi ki vani manushya jivan ki pratyek dasha tak pahunchnevali hai; kyonki usne ramachrit ka ashray liya hai.

tulsi ki vani manushya jivan ki pratyek dasha tak pahunchnevali hai; kyonki usne ramachrit ka ashray liya hai.

hriday me.n nirguN brahm ka dhyaan, netro.n ke saamne saguN ruup kii sundar jhaa.nkii aur jiibh se sundar raam naam ka jap karnaa। yah a.isaa hai maano sone kii sundar Dibiyaa me.n manohar ratn sushobhit ho।

hriday me.n nirguN brahm ka dhyaan, netro.n ke saamne saguN ruup kii sundar jhaa.nkii aur jiibh se sundar raam naam ka jap karnaa। yah a.isaa hai maano sone kii sundar Dibiyaa me.n manohar ratn sushobhit ho।

prem ki charam parinati dampatya men— stri purush ke prem mein prasphutit hoti hai. stri aur purush ek dusre ke sahbhav se paripurn bante hain, yahi baat sita aur raam ke prsang mein valmiki ne kai baar kahi hai.

prem ki charam parinati dampatya men— stri purush ke prem mein prasphutit hoti hai. stri aur purush ek dusre ke sahbhav se paripurn bante hain, yahi baat sita aur raam ke prsang mein valmiki ne kai baar kahi hai.

raam iishvar ka bhakt tha, isliye baat bhi vaisi hi karta tha. usko mainne bhagvan nahin mana hai—bhakt hi mana hai.

raam iishvar ka bhakt tha, isliye baat bhi vaisi hi karta tha. usko mainne bhagvan nahin mana hai—bhakt hi mana hai.

karo.Do.n hindustaaniyo.n ne, yug-yugaantar ke antar men, hajaaro.n baras me.n raam, krishN aur shiv ko banaayaa। unme.n apnii ha.nsii aur sapne ke rang bhare aur tab raam aur krishN aur shiv jaisii chiije.n saamne hain।

karo.Do.n hindustaaniyo.n ne, yug-yugaantar ke antar men, hajaaro.n baras me.n raam, krishN aur shiv ko banaayaa। unme.n apnii ha.nsii aur sapne ke rang bhare aur tab raam aur krishN aur shiv jaisii chiije.n saamne hain।

gosvaamii jii kii raam-bhakti vah divya vritti hai jisse jiivan me.n shakti, sarasta, praphullata, pavitartaa, sab kuchh praapt ho saktii hai।

gosvaamii jii kii raam-bhakti vah divya vritti hai jisse jiivan me.n shakti, sarasta, praphullata, pavitartaa, sab kuchh praapt ho saktii hai।

aashcharya hai, vaidya marte hain, DaukTar marte hain, unke piichhe ham bhaTakte hain। lekin raam jo martaa nahii.n hai, hamesha jindaa rahtaa hai aur achuuk vaidya hai, use ham bhuul jaate hain।

aashcharya hai, vaidya marte hain, DaukTar marte hain, unke piichhe ham bhaTakte hain। lekin raam jo martaa nahii.n hai, hamesha jindaa rahtaa hai aur achuuk vaidya hai, use ham bhuul jaate hain।

raam aur ravan ke beech ki bhari laDai mein raam bhalai ki taqton ke pratik the aur ravan burai ki taqton ka. raam ne ravan par vijay pai, aur is vijay se hindustan mein ramarajya qayam hua.

raam aur ravan ke beech ki bhari laDai mein raam bhalai ki taqton ke pratik the aur ravan burai ki taqton ka. raam ne ravan par vijay pai, aur is vijay se hindustan mein ramarajya qayam hua.

ashcharya hai, vaidya marte hain, Dauktar marte hain, unke pichhe hum bhatakte hain. lekin raam jo marta nahin hai, hamesha zinda rahta hai aur achuk vaidya hai, use hum bhool jate hain.

ashcharya hai, vaidya marte hain, Dauktar marte hain, unke pichhe hum bhatakte hain. lekin raam jo marta nahin hai, hamesha zinda rahta hai aur achuk vaidya hai, use hum bhool jate hain.

chittke kuvichar asani se nahin tal sakte. ramka naam lene se hi wo khali ho sakta hai.

chittke kuvichar asani se nahin tal sakte. ramka naam lene se hi wo khali ho sakta hai.

vaaNii se raam naam lete hu.e yadi man vishay kii or dau.De to ise bhagvaan ka smraN nahii.n varan vismraN samajhnaa chaahi.e।

vaaNii se raam naam lete hu.e yadi man vishay kii or dau.De to ise bhagvaan ka smraN nahii.n varan vismraN samajhnaa chaahi.e।

gulaam ka na diin hai na dharm hai,

gulaam ke na rahiim hai, na raam hain।

gulaam ka na diin hai na dharm hai,

gulaam ke na rahiim hai, na raam hain।

jo apne bhitar diwya jyoti jagane ko taDap raha ho use pararthna ka aasra lena chahiye parantu pararthna shabdon ya kanon ka wyayam matr nahin hai, khali mantr jap nahin hai aap kitna hi ram nam japiye, agar usse aatma mein bhawsanchar nahin hota to wo wyarth hai pararthna mein shabdhin, hriday, hridayhin shabdon se achchha hota hai pararthna aspasht roop se aatma ki wyakulta ki pratikriya honi chahiye

jo apne bhitar diwya jyoti jagane ko taDap raha ho use pararthna ka aasra lena chahiye parantu pararthna shabdon ya kanon ka wyayam matr nahin hai, khali mantr jap nahin hai aap kitna hi ram nam japiye, agar usse aatma mein bhawsanchar nahin hota to wo wyarth hai pararthna mein shabdhin, hriday, hridayhin shabdon se achchha hota hai pararthna aspasht roop se aatma ki wyakulta ki pratikriya honi chahiye

ramayan mein sita raam ke liye pathey aur praptavya hi nahin, wo uske jivan ki sampurn niyti ko nirdharit karne vali sajiv shakti hai.

ramayan mein sita raam ke liye pathey aur praptavya hi nahin, wo uske jivan ki sampurn niyti ko nirdharit karne vali sajiv shakti hai.

antaryami ishwar se bhi baDe bahirgat sakar ram hain,kyonki jis prakar kuch hi samay poorw wyapi go apne bachche ka shabd sunte hi stnon mein doodh utar dauDi aati hai, usi prakar we bhi nam lete hi dauDe aate hain tulsidas to apni samajh ki baat kahta hai, aisi bawli baten dusre logon se kahe jane yogya nahin hua karti, prahlad ke prtigya karne par uske liye prabhu patthar se hi prakat ho ge, hriday se nahin

antaryami ishwar se bhi baDe bahirgat sakar ram hain,kyonki jis prakar kuch hi samay poorw wyapi go apne bachche ka shabd sunte hi stnon mein doodh utar dauDi aati hai, usi prakar we bhi nam lete hi dauDe aate hain tulsidas to apni samajh ki baat kahta hai, aisi bawli baten dusre logon se kahe jane yogya nahin hua karti, prahlad ke prtigya karne par uske liye prabhu patthar se hi prakat ho ge, hriday se nahin

raam aur krishn ke mithak sankalp aur sanveg ke chaitanya srot hain.

raam aur krishn ke mithak sankalp aur sanveg ke chaitanya srot hain.

raam se baDi trejeDi kisi ke jivan mein ho—aisa koi dusra nayak dikhai nahin paDta.

raam se baDi trejeDi kisi ke jivan mein ho—aisa koi dusra nayak dikhai nahin paDta.

valmiki mein manushya ko apna uddhaar svayan hi karna hai, tulsi mein uska uddhaar karne ke liye raam hain

valmiki mein manushya ko apna uddhaar svayan hi karna hai, tulsi mein uska uddhaar karne ke liye raam hain

charitrvan vyakti ko DhunDhane ke liye hi adikavya ramayan ka janm hua hai.

charitrvan vyakti ko DhunDhane ke liye hi adikavya ramayan ka janm hua hai.

raam yadi samagr manaviy gunon ke ujjval pratik hain to hanuman samagr manasik aur bhautik kshamata ke.

raam yadi samagr manaviy gunon ke ujjval pratik hain to hanuman samagr manasik aur bhautik kshamata ke.

raam aur sita ke jivan ki karuna mein samast brahmanD samaya sa lagta hai.

raam aur sita ke jivan ki karuna mein samast brahmanD samaya sa lagta hai.

raam adarsh manav hain, jo apne shreshth gunon aur sadachran ke karan iishvratv ko praapt karte hain. ek shreshth manushya ke anukarniy charitr ka varnan kar karke— iske dvara samaj ko sanmarg par prerit karne ka prayas sanatan kaal se hota aaya hai.

raam adarsh manav hain, jo apne shreshth gunon aur sadachran ke karan iishvratv ko praapt karte hain. ek shreshth manushya ke anukarniy charitr ka varnan kar karke— iske dvara samaj ko sanmarg par prerit karne ka prayas sanatan kaal se hota aaya hai.

ram bhakti apne mein ek samrajya ke saman hai jo is samrajya ke adhikari hote hain, unke darshan matr se brahmanand ki prapti ho jati hai paroksh roop se prapt anand hi itna lokottar hai, to phir uski pratyaksh anubhuti kaisi hoti hai, iska warnan karna mere liye sambhaw nahin hai use kewal anubhaw se jana ja sakta hai kolahal se bhara hua ye sansar, ye tinon lok, ishwar ki lila ke parinam matr hain is mayamay sansar ka sanatan satya kewal ram bhakti mein paya ja sakta hai

ram bhakti apne mein ek samrajya ke saman hai jo is samrajya ke adhikari hote hain, unke darshan matr se brahmanand ki prapti ho jati hai paroksh roop se prapt anand hi itna lokottar hai, to phir uski pratyaksh anubhuti kaisi hoti hai, iska warnan karna mere liye sambhaw nahin hai use kewal anubhaw se jana ja sakta hai kolahal se bhara hua ye sansar, ye tinon lok, ishwar ki lila ke parinam matr hain is mayamay sansar ka sanatan satya kewal ram bhakti mein paya ja sakta hai

kavi aur uska kavya donon ek dusre se prithak nahin kiye ja sakte. isiliye valmiki aur unke adarsh raam ek dusre se abhinn hain.

kavi aur uska kavya donon ek dusre se prithak nahin kiye ja sakte. isiliye valmiki aur unke adarsh raam ek dusre se abhinn hain.

jis ahalya ko pati aur purush samaj ne lanchhit karke tyaag diya tha, raam use mata kahkar sambodhit karte hain, aur sadar prnaam karte hain.

jis ahalya ko pati aur purush samaj ne lanchhit karke tyaag diya tha, raam use mata kahkar sambodhit karte hain, aur sadar prnaam karte hain.

raam ka nirvasan vastutः sita ka duhra nirvasan hai.

raam ka nirvasan vastutः sita ka duhra nirvasan hai.

prachin rishiyon ne jis buddhiyog ka vikas kiya tha, raam uske udahran hain.

prachin rishiyon ne jis buddhiyog ka vikas kiya tha, raam uske udahran hain.

man, karm aur vani se raam jo bhi charitr karte hain usse hamein dharm ki nai nai vyakhya praapt hoti hai.

man, karm aur vani se raam jo bhi charitr karte hain usse hamein dharm ki nai nai vyakhya praapt hoti hai.

raam sanatan dharmvriksh ke beej hain.

raam sanatan dharmvriksh ke beej hain.

jo manushya ramnam ko apne hriday mein ankit karta hai usko marna hai hi kahan.

jo manushya ramnam ko apne hriday mein ankit karta hai usko marna hai hi kahan.

raam ka janm ayodhya mein nahin hua tha, balki jab goDse ne gandhi ko pistaul se mara tha tab gandhi ke munh se jo raam nikla, wo asli raam tha.

raam ka janm ayodhya mein nahin hua tha, balki jab goDse ne gandhi ko pistaul se mara tha tab gandhi ke munh se jo raam nikla, wo asli raam tha.

ramatv se rahit rajaniti keval vish rach sakti hai, hamein raam ki raah nahin dikha sakti.

ramatv se rahit rajaniti keval vish rach sakti hai, hamein raam ki raah nahin dikha sakti.

poorn ‘bharatiy’ banne ka arth hai ‘raam’ jaisa banna.

poorn ‘bharatiy’ banne ka arth hai ‘raam’ jaisa banna.

valmiki ke raam lilamay parmeshvar ke avtar nahin, martyalok ke manav hi hain, par ve apne sangharsh, jijivisha, vivek aur sadbhavana dvara manushya ka utkrisht garimamay roop prakat karte hain.

valmiki ke raam lilamay parmeshvar ke avtar nahin, martyalok ke manav hi hain, par ve apne sangharsh, jijivisha, vivek aur sadbhavana dvara manushya ka utkrisht garimamay roop prakat karte hain.

raam to lautkar raja hote hain, par rani hote hi sita raja ramadvara van mein nirvasit kar di jati hain.

raam to lautkar raja hote hain, par rani hote hi sita raja ramadvara van mein nirvasit kar di jati hain.

raam niytatma hai.

raam niytatma hai.

raam niytatmta hain.

raam niytatmta hain.

saptsindhu aur ganga ki antarvedi mein driDhta ke saath jin aaryo ne sabhyata ka vikas kiya, malum hota hai raam unke murttiman pratik hain.

saptsindhu aur ganga ki antarvedi mein driDhta ke saath jin aaryo ne sabhyata ka vikas kiya, malum hota hai raam unke murttiman pratik hain.

raam sharirdhari dharm hai.

raam sharirdhari dharm hai.

raam aitihasik vyakti nahin hain lekin iisa aitihasik vyakti hain, muhammad aitihasik vyakti hain.

raam aitihasik vyakti nahin hain lekin iisa aitihasik vyakti hain, muhammad aitihasik vyakti hain.