پر

aatm sakshatkar bahut asan hai, svayan ka charitr sakshatkar atyant kathin hai.

aatm sakshatkar bahut asan hai, svayan ka charitr sakshatkar atyant kathin hai.

anavrit hona yani svayan ka hona hai, jabki nagnta dusron ke dvara nagn dekha jana hai—jiski tasdiq svayan ke liye nahin hoti.

anavrit hona yani svayan ka hona hai, jabki nagnta dusron ke dvara nagn dekha jana hai—jiski tasdiq svayan ke liye nahin hoti.

sach baat to ye hai ki atmaprak roop se vishvaprak, jagataprak hone ki lambi prakriya ki abhivyakti hi kala hai—abhivyakti kaushal ke kshetr mein aur anubhuti arthat anubhut vastu—tatv ke kshetr mein.

sach baat to ye hai ki atmaprak roop se vishvaprak, jagataprak hone ki lambi prakriya ki abhivyakti hi kala hai—abhivyakti kaushal ke kshetr mein aur anubhuti arthat anubhut vastu—tatv ke kshetr mein.

vichar hi hamari karya prvritti ka niyamak hai. man ko sarvochch vicharon se bhar lo, din par din yahi sab bhaav sunte raho, maas par maas isi ka chintan karo.

vichar hi hamari karya prvritti ka niyamak hai. man ko sarvochch vicharon se bhar lo, din par din yahi sab bhaav sunte raho, maas par maas isi ka chintan karo.

manushya ke antahakran ka dharm yahi hai ki wo parishram se keval saphalta nahin balki anand bhi praapt karta hai.

manushya ke antahakran ka dharm yahi hai ki wo parishram se keval saphalta nahin balki anand bhi praapt karta hai.

aath baton se manushya shikshit kahlata haih—har samay hansne vala na ho, satat indriy nigrahi ho, marmantak vachan na kahta ho, sushil ho, durachari na ho, raslolup na ho, satya mein rat ho, krodhi na ho, shaant ho, wo shikshit hai.

aath baton se manushya shikshit kahlata haih—har samay hansne vala na ho, satat indriy nigrahi ho, marmantak vachan na kahta ho, sushil ho, durachari na ho, raslolup na ho, satya mein rat ho, krodhi na ho, shaant ho, wo shikshit hai.

sansarbandhan ke duःkhon ki rachna ko vidhvans karne hetu prlayagni ke sadrish brahmanand pad mein pravesh ke udyog ke bina aur baqi sab vanigvyaparar hai, pryojanvali baat keval brahm ka chintan hai.

sansarbandhan ke duःkhon ki rachna ko vidhvans karne hetu prlayagni ke sadrish brahmanand pad mein pravesh ke udyog ke bina aur baqi sab vanigvyaparar hai, pryojanvali baat keval brahm ka chintan hai.

yadi tum manushyon se prem karte ho aur ve maitri ka vyvahar nahin karte to apne prem ki samiksha karo. yadi tamu shashan karte ho aur log niyantrit nahin hote to apni buddhi ki jaanch karo. yadi tum dusron ke prati shishtata ka vyvahar karte ho aur ve tumhare prati nahin karte to apne aatm samman ki samiksha karo. yadi tumhare karya nirarthak hote hain to uske karan ko apne andar DhunDho.

yadi tum manushyon se prem karte ho aur ve maitri ka vyvahar nahin karte to apne prem ki samiksha karo. yadi tamu shashan karte ho aur log niyantrit nahin hote to apni buddhi ki jaanch karo. yadi tum dusron ke prati shishtata ka vyvahar karte ho aur ve tumhare prati nahin karte to apne aatm samman ki samiksha karo. yadi tumhare karya nirarthak hote hain to uske karan ko apne andar DhunDho.

manushya ko andhe ke saman jivan yapan nahin karna chahiye, jivan ke tatvon ki mimasa karni chahiye. aprikshit jivan jine yogya nahin.

manushya ko andhe ke saman jivan yapan nahin karna chahiye, jivan ke tatvon ki mimasa karni chahiye. aprikshit jivan jine yogya nahin.

dharm ko janne ka arth hai vishay ke mool karan ko janna, aur vahi janna gyaan hai. us mool ke prati anurakti hi hai bhakti; aur bhakti ke tartamyanusar hi gyaan ka bhi taratamya hota hai. jitni anurakti se jitna jana jata hai, bhakti aur gyaan bhi utna hi hota hai.

dharm ko janne ka arth hai vishay ke mool karan ko janna, aur vahi janna gyaan hai. us mool ke prati anurakti hi hai bhakti; aur bhakti ke tartamyanusar hi gyaan ka bhi taratamya hota hai. jitni anurakti se jitna jana jata hai, bhakti aur gyaan bhi utna hi hota hai.

antar mein jo aikya hai jo yog hai, usmen hi parmanand hai. isko praapt karna hi yatharth gyaan hai.

antar mein jo aikya hai jo yog hai, usmen hi parmanand hai. isko praapt karna hi yatharth gyaan hai.

dharmik prvritti har adami mein bahut hi bhitar tak jaDen jamaye rahti hai. jab tak wo gyaan ke sagar mein gote nahin laga leta, gyani ke gyaan par uske purkhon ka gyaan havi rahta hai.

dharmik prvritti har adami mein bahut hi bhitar tak jaDen jamaye rahti hai. jab tak wo gyaan ke sagar mein gote nahin laga leta, gyani ke gyaan par uske purkhon ka gyaan havi rahta hai.

sankirntavad mithak gaDhta hai aur usse algav paida karta hai; amul parivartanvad alochanatmak hota hai, isliye mukt banata hai.

sankirntavad mithak gaDhta hai aur usse algav paida karta hai; amul parivartanvad alochanatmak hota hai, isliye mukt banata hai.

vigyan shakti, atmagyan shakti, sahitya shakti—samaj ko moD dene mein inhin teen shaktiyon se vishesh madad milti hai. inhin ki chhaap samaj aur vyakti ke hriday par paDti hai.

vigyan shakti, atmagyan shakti, sahitya shakti—samaj ko moD dene mein inhin teen shaktiyon se vishesh madad milti hai. inhin ki chhaap samaj aur vyakti ke hriday par paDti hai.

tum vishay mein jitna asakt hote ho, vishay—sambandh mein tumhara gyaan bhi utna hi hota hai. jivan ka uddeshya hai abhav ko ekdam bhaga dena, aur ye keval karan ko janne se hi ho sakta hai.

tum vishay mein jitna asakt hote ho, vishay—sambandh mein tumhara gyaan bhi utna hi hota hai. jivan ka uddeshya hai abhav ko ekdam bhaga dena, aur ye keval karan ko janne se hi ho sakta hai.

jab man ke andar anubhuti ki kshamata nahin rahti tabhi bahar ki vipattiyan prabal ho uthti hain.

jab man ke andar anubhuti ki kshamata nahin rahti tabhi bahar ki vipattiyan prabal ho uthti hain.

jo buddhi man ki asatya se raksha karti hai vahi buddhi bahya sansar ko amangal se bachati hai.

jo buddhi man ki asatya se raksha karti hai vahi buddhi bahya sansar ko amangal se bachati hai.

manushya ka dosh ye hai ki wo dusron ka shikshak hona chahta hai. chhota manushya apne doshon ko kabhi nahin dekhta.

manushya ka dosh ye hai ki wo dusron ka shikshak hona chahta hai. chhota manushya apne doshon ko kabhi nahin dekhta.

jab tak buddhi atmanishth nahin hoti, tab tak svarajya nahin. andar se parkash milega, to svarajya prakat hoga.

jab tak buddhi atmanishth nahin hoti, tab tak svarajya nahin. andar se parkash milega, to svarajya prakat hoga.

mujhe sansar ke prati madhur banne ka samay nahin hai ha aur madhur banne ka pratyek yatn mujhe kapti banata hai.

mujhe sansar ke prati madhur banne ka samay nahin hai ha aur madhur banne ka pratyek yatn mujhe kapti banata hai.

manushya ka bahya vyaktitv jis poorn purnta ko uplabdh karne mein saksham hai, wo bhi uske bhitar vidyaman aatma ki sanatan purnta ki siddhi hi hai.

manushya ka bahya vyaktitv jis poorn purnta ko uplabdh karne mein saksham hai, wo bhi uske bhitar vidyaman aatma ki sanatan purnta ki siddhi hi hai.

atmchintan ya ‘ekantvas’ pranshakti se bandhe man aur indriyon ko vilag karne ka avaigyanik prayas hai.

atmchintan ya ‘ekantvas’ pranshakti se bandhe man aur indriyon ko vilag karne ka avaigyanik prayas hai.

man, gyaan, aadi ke roop mein upasna apni antassatta ke bhitar dekhne ka vidhan hai.

man, gyaan, aadi ke roop mein upasna apni antassatta ke bhitar dekhne ka vidhan hai.

vani vigyan se bhi aage jakar sidhi hriday par asar karti hai aur hriday tak pahunch jati hai. atmagyan andar parkash Dalta hai. vigyan bahar rahta hai, atmagyan andar rahta hai, aur in donon ke beech mein rahkar vani pul banti hai.

vani vigyan se bhi aage jakar sidhi hriday par asar karti hai aur hriday tak pahunch jati hai. atmagyan andar parkash Dalta hai. vigyan bahar rahta hai, atmagyan andar rahta hai, aur in donon ke beech mein rahkar vani pul banti hai.

tumhari bhasha yadi kutsa kalank jaDit hi ho, dusre ki sukhyati nahin kar sake, to kisi ke prati koi bhi abhimat parkash na karo. man hi man tum apne svbhaav se ghrina karne ki cheshta karo evan bhavishya mein kutsa narak tyagne ke liye driDh prtigya bano.

tumhari bhasha yadi kutsa kalank jaDit hi ho, dusre ki sukhyati nahin kar sake, to kisi ke prati koi bhi abhimat parkash na karo. man hi man tum apne svbhaav se ghrina karne ki cheshta karo evan bhavishya mein kutsa narak tyagne ke liye driDh prtigya bano.

jaise bahya parkash ke bina bahya padarth ka netr se bhaan (gyaan) kahin nahin hota hai, isi prakar se vichar ke bina anya sadhnon se atmagyan nahin utpann hota hai.

jaise bahya parkash ke bina bahya padarth ka netr se bhaan (gyaan) kahin nahin hota hai, isi prakar se vichar ke bina anya sadhnon se atmagyan nahin utpann hota hai.

agyanta manushya ko udvign karti hai, gyaan manushya ko shaant karta hai. agyanta hi duःkha ka karan hai aur gyaan hi anand hai.

agyanta manushya ko udvign karti hai, gyaan manushya ko shaant karta hai. agyanta hi duःkha ka karan hai aur gyaan hi anand hai.

dharm ka dvaar svatantrya ka dvaar hai. hamara svbhaav dharm hamein svtantr karta hai aur hum svtantr hokar us dharm ki sadhana karte hain jo karm ka auchitya hai.

dharm ka dvaar svatantrya ka dvaar hai. hamara svbhaav dharm hamein svtantr karta hai aur hum svtantr hokar us dharm ki sadhana karte hain jo karm ka auchitya hai.

antargyan aatma ka margadarshan hai, jo manushya ke man mein tab svabhavik roop se prakat hota hai jab wo shaant hota hai.

antargyan aatma ka margadarshan hai, jo manushya ke man mein tab svabhavik roop se prakat hota hai jab wo shaant hota hai.

‘atmvan’ hone ka arth aspasht hi ichchha tantr se mukti hai.

‘atmvan’ hone ka arth aspasht hi ichchha tantr se mukti hai.

log dusre ki durgati samajh sakte hain; kintu apni nahin samajh pate.

log dusre ki durgati samajh sakte hain; kintu apni nahin samajh pate.

aatm sachetta bhi samaj sachetta ka ek ayam hai.

aatm sachetta bhi samaj sachetta ka ek ayam hai.

jahan jahan atmagyan paida hua, vahan pura ka pura jivan badal gaya.

jahan jahan atmagyan paida hua, vahan pura ka pura jivan badal gaya.

purushon ke sva ka ahsas unki parinam hasil karne ki yogyata se paribhashit hota hai.

purushon ke sva ka ahsas unki parinam hasil karne ki yogyata se paribhashit hota hai.

apne agyan ko janna sarvotam hai. agyani hote hue apne ko buddhiman samajhna bahut baDi bimari hai. jo is bimari ko bimari ke roop mein janta hai, vahi isse mukti praapt kar sakta hai.

apne agyan ko janna sarvotam hai. agyani hote hue apne ko buddhiman samajhna bahut baDi bimari hai. jo is bimari ko bimari ke roop mein janta hai, vahi isse mukti praapt kar sakta hai.

dusron par nirnay dene se pahle apne hi iradon par vichar karen, kyonki jaise aap dusron ko ankenge, vaise hi ek din aapko bhi anka jayega.

dusron par nirnay dene se pahle apne hi iradon par vichar karen, kyonki jaise aap dusron ko ankenge, vaise hi ek din aapko bhi anka jayega.

jo dusre manushyon ko janta hai, wo viveki hai. jo apne ko janta hai wo gyani hai. jo dusron ko vashibhut karta hai, wo balvan hai. jo apne ko vashibhut karta hai, wo atyant shakti sampann hai. jo apni paristhiti se santusht hai, vahi ghani hai.

jo dusre manushyon ko janta hai, wo viveki hai. jo apne ko janta hai wo gyani hai. jo dusron ko vashibhut karta hai, wo balvan hai. jo apne ko vashibhut karta hai, wo atyant shakti sampann hai. jo apni paristhiti se santusht hai, vahi ghani hai.

antarvastu ke bina chetna ka koi astitv nahin hai.

antarvastu ke bina chetna ka koi astitv nahin hai.

ek gavdu aatm tosh se bhara jane se behtar hai bechaini se bharti aatm glani.

ek gavdu aatm tosh se bhara jane se behtar hai bechaini se bharti aatm glani.

jisne apni aatma ko nahin paya, use kuch nahin mila.

jisne apni aatma ko nahin paya, use kuch nahin mila.

duniya ko bananevali dusri taqat, jo jivan ko akar deti hai, atmagyan hai.

duniya ko bananevali dusri taqat, jo jivan ko akar deti hai, atmagyan hai.

jab tak bahya tatha antrik vikas sapeksh nahin bante, hum jina nahin jaan sakte.

jab tak bahya tatha antrik vikas sapeksh nahin bante, hum jina nahin jaan sakte.

tum bhaktirupi tel mein gyanrupi batti bhingokar satyrupi chirag jalao, dekhoge kitne phatigen, kitne kiDe, kitne janvar, kitne manushyon ne tumhein kis prakar gher liya hai.

tum bhaktirupi tel mein gyanrupi batti bhingokar satyrupi chirag jalao, dekhoge kitne phatigen, kitne kiDe, kitne janvar, kitne manushyon ne tumhein kis prakar gher liya hai.

gyanarjan se hamare dimagh ki uchchatar vichar shakti aur buddhimatta mazbut hoti hai. is prakar gyaan dharmik purvagrhon ko hila dene ka samarthya rakhta hai.

gyanarjan se hamare dimagh ki uchchatar vichar shakti aur buddhimatta mazbut hoti hai. is prakar gyaan dharmik purvagrhon ko hila dene ka samarthya rakhta hai.

jo durbal hai, wo kabhi mukti nahin pa sakta. samast durbaltaon ka tyaag karo. deh se kaho, tum khoob balishth ho. man se kaho, tum anant shaktidhar ho, aur svayan par prabal vishvas aur bharosa rakho.

jo durbal hai, wo kabhi mukti nahin pa sakta. samast durbaltaon ka tyaag karo. deh se kaho, tum khoob balishth ho. man se kaho, tum anant shaktidhar ho, aur svayan par prabal vishvas aur bharosa rakho.

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.

yadi gyani man aur indriyon se chhutkara pa jaye to use kisi se kuch puchhne ki avashyakta nahin. yadi raag ka pravah ruk jaye to aatm darshan sahj hi ho jata hai.

yadi gyani man aur indriyon se chhutkara pa jaye to use kisi se kuch puchhne ki avashyakta nahin. yadi raag ka pravah ruk jaye to aatm darshan sahj hi ho jata hai.

pahle aatma ki prapti karo, usse sab kuch praapt ho jayega.

pahle aatma ki prapti karo, usse sab kuch praapt ho jayega.

jo tulna antarnihit karan ko prasfutit kar deti hai—vahi hai prkrit vichar.

jo tulna antarnihit karan ko prasfutit kar deti hai—vahi hai prkrit vichar.

man ke tattv, mulatः, bahya jivan jagat ke diye hue tattv hain.

man ke tattv, mulatः, bahya jivan jagat ke diye hue tattv hain.