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dil mein jo jyoti honi chahiye usko prakat karne ki koshish hamein karni hai hamare dil mein ram wirajman hain aur wahan bhi yuddh chalta hai ram aur rawan ke beech mein agar hriday mein, uske bahar nahin, ram par rawan ki jeet hoti hai to uska matlab hai ki hriday mein jyoti nahin hai, andhera hai agar ram ki rawan par jay hoti hai aur rawan bekar ho jata hai ya parast ho jata hai, tab hamare bhitar to jyoti hai hi, bahar bhi diya batti jalane ka hamko haq ho jata hai

dil mein jo jyoti honi chahiye usko prakat karne ki koshish hamein karni hai hamare dil mein ram wirajman hain aur wahan bhi yuddh chalta hai ram aur rawan ke beech mein agar hriday mein, uske bahar nahin, ram par rawan ki jeet hoti hai to uska matlab hai ki hriday mein jyoti nahin hai, andhera hai agar ram ki rawan par jay hoti hai aur rawan bekar ho jata hai ya parast ho jata hai, tab hamare bhitar to jyoti hai hi, bahar bhi diya batti jalane ka hamko haq ho jata hai

tumhare paas kya hai; usse nahin, varan tum kya ho usse hi tumhari pahchan hai.

tumhare paas kya hai; usse nahin, varan tum kya ho usse hi tumhari pahchan hai.

shanti ko chaho. lekin dhyaan rahe ki use tum apne hi bhitar nahin pate ho, to kahin bhi nahin pa sakoge. shanti koi bahya vastu nahin hai.

shanti ko chaho. lekin dhyaan rahe ki use tum apne hi bhitar nahin pate ho, to kahin bhi nahin pa sakoge. shanti koi bahya vastu nahin hai.

shri arvind ka vachan haih ‘sam hona yani anant ho jana. ’ asam hona hi kshudr hona hai aur sam hote hi virat ko pane ka adhikar mil jata hai.

shri arvind ka vachan haih ‘sam hona yani anant ho jana. ’ asam hona hi kshudr hona hai aur sam hote hi virat ko pane ka adhikar mil jata hai.

khud ke prati samarpan hi sachchi shakti hai—vah shakti jo bhitar se aati hai.

khud ke prati samarpan hi sachchi shakti hai—vah shakti jo bhitar se aati hai.

bahar ka diya chat jalta hai to pat bujhta bhi hai. bhitar ka diya der se jalta hai to asani se bujhta bhi nahin. uska ujala der tak rahta hai aur door tak phailta hai.

bahar ka diya chat jalta hai to pat bujhta bhi hai. bhitar ka diya der se jalta hai to asani se bujhta bhi nahin. uska ujala der tak rahta hai aur door tak phailta hai.

sabhi manushya ek antrik aur ek bahya vishv se prabhavit hote hain.

sabhi manushya ek antrik aur ek bahya vishv se prabhavit hote hain.

main duniya mein sirph ek hi tanashah ko svikar karta hoon aur wo hai meri antratma ki avaz.

main duniya mein sirph ek hi tanashah ko svikar karta hoon aur wo hai meri antratma ki avaz.

braahm vyvahar mein jo parivartan hota hai uska prabhav bahar tak hi simit nahin rahta. antःprkriti mein bhi wo kaam karta hai.

braahm vyvahar mein jo parivartan hota hai uska prabhav bahar tak hi simit nahin rahta. antःprkriti mein bhi wo kaam karta hai.

kavi ke liye satat aatm sanskar avashyak hai, jisse bahya ka abhyantikran sahi sahi ho.

kavi ke liye satat aatm sanskar avashyak hai, jisse bahya ka abhyantikran sahi sahi ho.

aatma ki shiksha ek bilkul bhinn vibhag hai.

aatma ki shiksha ek bilkul bhinn vibhag hai.

itna chhota hone ka abhinay karna band karo. tum parmanand mein gatiman brahmanD ho.

itna chhota hone ka abhinay karna band karo. tum parmanand mein gatiman brahmanD ho.

apne antartam ki gahraiyon mein is parashn ko gunjne doh main kaun hoon? jab pranon ki puri shakti se koi puchhta hai, to use avashya hi uttar uplabdh hota hai.

apne antartam ki gahraiyon mein is parashn ko gunjne doh main kaun hoon? jab pranon ki puri shakti se koi puchhta hai, to use avashya hi uttar uplabdh hota hai.

jo parkash svarup hai, agar uska parkash na ho to vahi to uski badha hai; parkash hi uski mukti hai.

jo parkash svarup hai, agar uska parkash na ho to vahi to uski badha hai; parkash hi uski mukti hai.

dhyaan ke liye vastutः sarvochch Dhang ki sanvedanshilta chahiye tatha prachanD maun ki ek gunvatta chahiye—aisa maun jo prerit, anushasit ya sadha hua nahin ho.

dhyaan ke liye vastutः sarvochch Dhang ki sanvedanshilta chahiye tatha prachanD maun ki ek gunvatta chahiye—aisa maun jo prerit, anushasit ya sadha hua nahin ho.

"main kaun hoon?" jo svayan in parashn ko nahin puchhta hai, gyaan ke dvaar uske liye band hi rah jate hain.

"main kaun hoon?" jo svayan in parashn ko nahin puchhta hai, gyaan ke dvaar uske liye band hi rah jate hain.

ek baar apne bhitar nihar ka dekho, pratidin tum kis jagah par sthit ho.

ek baar apne bhitar nihar ka dekho, pratidin tum kis jagah par sthit ho.

bhitar itni gahrai ho ki koi tumhari thaah na le sake. athah jinki gahrai hai, agochar unki uunchai ho jati hai.

bhitar itni gahrai ho ki koi tumhari thaah na le sake. athah jinki gahrai hai, agochar unki uunchai ho jati hai.

satya ki akanksha hai to svayan ko chhoD do.

satya ki akanksha hai to svayan ko chhoD do.

manorachna ki shaili vishesh jis prakar kavi ke kavya vyaktitv ko ek roop deti hai, usi prakar kavi ke jivan aur charitr ka vikas uske agrahshil anurodhpurn kavyamnas ra uske tatvon ko nirdharit karta hai.

manorachna ki shaili vishesh jis prakar kavi ke kavya vyaktitv ko ek roop deti hai, usi prakar kavi ke jivan aur charitr ka vikas uske agrahshil anurodhpurn kavyamnas ra uske tatvon ko nirdharit karta hai.

vyakti apni hi khoj mein samaj ko DhunDhata hai, samaj ke vikas ki pariksha karta hai, aur is prakar uski pariksha karte hue apni pariksha karta hai.

vyakti apni hi khoj mein samaj ko DhunDhata hai, samaj ke vikas ki pariksha karta hai, aur is prakar uski pariksha karte hue apni pariksha karta hai.

buddhi svayan anubhut vishishton ka samanyikran karti hui hamein jo gyaan prastut karti hai, us gyaan mein nibaddh ‘sva’ se uupar uthne, apne se tatasth rahne, jo hai use anuman ke adar par aur bhi vistrit karne ki prvritti hoti hai.

buddhi svayan anubhut vishishton ka samanyikran karti hui hamein jo gyaan prastut karti hai, us gyaan mein nibaddh ‘sva’ se uupar uthne, apne se tatasth rahne, jo hai use anuman ke adar par aur bhi vistrit karne ki prvritti hoti hai.

paap aur punya maatr kritya hi nahin hain. vastutः to ve hamare antःkaran ke soye hone ya jage hone ki suchnayen hain.

paap aur punya maatr kritya hi nahin hain. vastutः to ve hamare antःkaran ke soye hone ya jage hone ki suchnayen hain.

apne antratma mein parmatma ka bodh purnta ki parakashtha mein hi hota hai, siDhi dar siDhi nahin hota.

apne antratma mein parmatma ka bodh purnta ki parakashtha mein hi hota hai, siDhi dar siDhi nahin hota.

buddhatv ka agaman dusre dvara nahin hota, iska agaman svayan aapke avlokan evan svayan ki samajh se hi hota hai.

buddhatv ka agaman dusre dvara nahin hota, iska agaman svayan aapke avlokan evan svayan ki samajh se hi hota hai.

jab hum khud se sachcha pyaar karenge, tabhi hum bhavishya ke liye behtar rishton ki buniyad rakh sakenge.

jab hum khud se sachcha pyaar karenge, tabhi hum bhavishya ke liye behtar rishton ki buniyad rakh sakenge.

svarajya ki sachchi khumari usi ko ho sakti hai, jo atmabal anubhav karke sharir bal se nahin dabega aur niDar rahega tatha sapne mein bhi top bal ka upyog karne ki baat nahin sochega.

svarajya ki sachchi khumari usi ko ho sakti hai, jo atmabal anubhav karke sharir bal se nahin dabega aur niDar rahega tatha sapne mein bhi top bal ka upyog karne ki baat nahin sochega.

ko.ii hii is aatma ko aashcharyvat dekhtaa hai aur vaise hii duusraa ko.ii hii aashcharyvat (iske tattv ko) kahta hai aur duusraa (ko.ii hii) is aatma ko aashcharyvat suntaa hai। aur ko.ii sunkar bhii is aatma ko nahii.n jaantaa। hai।

ko.ii hii is aatma ko aashcharyvat dekhtaa hai aur vaise hii duusraa ko.ii hii aashcharyvat (iske tattv ko) kahta hai aur duusraa (ko.ii hii) is aatma ko aashcharyvat suntaa hai। aur ko.ii sunkar bhii is aatma ko nahii.n jaantaa। hai।

asim ki or gyandrishti moDne par hi hum satya ko dekhte hain.

asim ki or gyandrishti moDne par hi hum satya ko dekhte hain.

ek baar tuu is kshNik jagat se u.upar chala ja aur apne andar ek duusre hii jag ka nirmaaN kar।

ek baar tuu is kshNik jagat se u.upar chala ja aur apne andar ek duusre hii jag ka nirmaaN kar।

jis kavi mein aatm nirikshan teevr hoga, wo kanDishaD sahityik riphleksej se utna hi joojh sakega.

jis kavi mein aatm nirikshan teevr hoga, wo kanDishaD sahityik riphleksej se utna hi joojh sakega.

एक सूफ़ी एक बर्तन की तरह होता है, जो अपने भीतर के ख़ालीपन के कारण जीवित रहता है और उसकी बाहरी सजावट मायने नहीं रखती।

hum iishvar ki duniya mein paDe hain, par use jante nahin.

hum iishvar ki duniya mein paDe hain, par use jante nahin.

aapke paas aisa man hona chahiye jo purnatःha akele hone mein samarth ho, tatha jo dusre vyaktiyon ke anubhvon aur parchar se bojhil na ho.

aapke paas aisa man hona chahiye jo purnatःha akele hone mein samarth ho, tatha jo dusre vyaktiyon ke anubhvon aur parchar se bojhil na ho.

ja, he khvaajaa apne aapko achchhii tarah pahchaan le।

ja, he khvaajaa apne aapko achchhii tarah pahchaan le।

kya aapne svayan ki tulna kisi vyakti ya vastu se kiye bina kabhi jine ki koshish ki hai? tab aap kya rah jate hain? tab aap jo hain, vahi hain jo hai.

kya aapne svayan ki tulna kisi vyakti ya vastu se kiye bina kabhi jine ki koshish ki hai? tab aap kya rah jate hain? tab aap jo hain, vahi hain jo hai.

pavitarta hi sadhana ki samagri hai.

pavitarta hi sadhana ki samagri hai.

aatm mulya ko baDhane ke liye aapko apne jivan mein lagatar mulya joDte rahna hoga.

aatm mulya ko baDhane ke liye aapko apne jivan mein lagatar mulya joDte rahna hoga.

manushya svayan apna avishkar nahin kar pata hai, apne ko dusre ke samne prakashit nahin kar pata hai.

manushya svayan apna avishkar nahin kar pata hai, apne ko dusre ke samne prakashit nahin kar pata hai.

antas ke sangit poorn ho uthne ka naam ho shanti hai.

antas ke sangit poorn ho uthne ka naam ho shanti hai.

kabhi kabhi jise hum kathin samay ke roop mein mante hain, wo vastav mein hamari chhipi hui takton ko khojne ka avsar hota hai.

kabhi kabhi jise hum kathin samay ke roop mein mante hain, wo vastav mein hamari chhipi hui takton ko khojne ka avsar hota hai.

main ye baal nahin hoon, main ye tvacha nahin hoon, main wo aatma hoon jo mere bhitar rahti hai.

main ye baal nahin hoon, main ye tvacha nahin hoon, main wo aatma hoon jo mere bhitar rahti hai.

jo kuch bhi bahar se milta hai, wo chheen bhi liya jayega. use apna samajhna bhool hai.

jo kuch bhi bahar se milta hai, wo chheen bhi liya jayega. use apna samajhna bhool hai.

agar main khud se pyaar karta hoon, to main tumse pyaar karta hoon. agar main tumse pyaar karta hoon, to main khud se pyaar karta hoon.

agar main khud se pyaar karta hoon, to main tumse pyaar karta hoon. agar main tumse pyaar karta hoon, to main khud se pyaar karta hoon.

har cheez par saval uthana chahiye aur un vishvas prnaliyon ko nasht karna chahiye jo aapke liye kaam nahin karti hain.

har cheez par saval uthana chahiye aur un vishvas prnaliyon ko nasht karna chahiye jo aapke liye kaam nahin karti hain.

sachchi roshni bhitar se paida hoti hai.

sachchi roshni bhitar se paida hoti hai.

hamein nirjan banmen janeki avashyakta nahin hai. apne antar mein hamein iishvar ka madhur naad sunna hai aur jab hammen se harek wo madhur naad sunne lagega tab hindustan ka bhala hoga.

hamein nirjan banmen janeki avashyakta nahin hai. apne antar mein hamein iishvar ka madhur naad sunna hai aur jab hammen se harek wo madhur naad sunne lagega tab hindustan ka bhala hoga.

hum shunya se ghumte hue dhool ki tarah tare bikherte hue aate hain. aur tum? tum apne bhitar ki us lambi yatra ki shuruat kab karoge?

hum shunya se ghumte hue dhool ki tarah tare bikherte hue aate hain. aur tum? tum apne bhitar ki us lambi yatra ki shuruat kab karoge?

bhitar ka diya kya itni asani se jalta hai? ek baar se jalta hai? ismen paanch saal kyaa? sara jivan lag sakta hai, naya janm bhi lena paD sakta hai.

bhitar ka diya kya itni asani se jalta hai? ek baar se jalta hai? ismen paanch saal kyaa? sara jivan lag sakta hai, naya janm bhi lena paD sakta hai.

tumhare bhitar ki daulat, tumhara saar, tumhara samrajya hai.

tumhare bhitar ki daulat, tumhara saar, tumhara samrajya hai.