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jo pani chhankar pite hain, ve adami ka khoon bina chhana pi jate hain.

jo pani chhankar pite hain, ve adami ka khoon bina chhana pi jate hain.

hindi mein sabse prachalit aur lokapriy paddhati hai—apnon ki prshansa aur parayon ki ninda.

hindi mein sabse prachalit aur lokapriy paddhati hai—apnon ki prshansa aur parayon ki ninda.

brahm hi satya hai, jagat mithya hai, sab maya hai—yah shankracharya sikhate hain, par sone ke sinhasan par baithte hain aur sone ke kamanDal se pani pite hain.

brahm hi satya hai, jagat mithya hai, sab maya hai—yah shankracharya sikhate hain, par sone ke sinhasan par baithte hain aur sone ke kamanDal se pani pite hain.

hriday vinimay prem ka lakshan hai; aur tum yadi usi hriday ko gopan karte ho to ye nishchit hai ki tum svarthbhavapann ho, unko keval baton se prem karte ho.

hriday vinimay prem ka lakshan hai; aur tum yadi usi hriday ko gopan karte ho to ye nishchit hai ki tum svarthbhavapann ho, unko keval baton se prem karte ho.

rajnitik daanv pench mein paDkar hamein kam se kam itna to na bhulna chahiye ki vartaman kaal hi sab kuch nahin hai; bhoot aur bhavishya kaal bhi koi vastu hai.

rajnitik daanv pench mein paDkar hamein kam se kam itna to na bhulna chahiye ki vartaman kaal hi sab kuch nahin hai; bhoot aur bhavishya kaal bhi koi vastu hai.

shraddha ka mool tattv hai dusre ka mahattv svikarana. atः jinki svarthbaddh drishti apne se aage nahin ja sakti athva abhiman ke karan jinhen apni hi baDai ke anubhav ki lat lag gai hai unki itni samai nahin ki ve shraddha aise pavitra bhaav ko dharan karen.

shraddha ka mool tattv hai dusre ka mahattv svikarana. atः jinki svarthbaddh drishti apne se aage nahin ja sakti athva abhiman ke karan jinhen apni hi baDai ke anubhav ki lat lag gai hai unki itni samai nahin ki ve shraddha aise pavitra bhaav ko dharan karen.

sajjanta tatha karuna sampann hone ka arth hai dusron ke prati sahanubhuti rakhna, manushya maatr ke prati prem rakhna, aur apne svaarth ka tyaag karna.

sajjanta tatha karuna sampann hone ka arth hai dusron ke prati sahanubhuti rakhna, manushya maatr ke prati prem rakhna, aur apne svaarth ka tyaag karna.

samaj mein ek baDi sankhya abhi bhi un vyaktiyon ki hai, jo apne mool pashutv aur svaarth par sabhyata ka sirf mulamma chaDhaye hue hain, ek dikhavati avran.

samaj mein ek baDi sankhya abhi bhi un vyaktiyon ki hai, jo apne mool pashutv aur svaarth par sabhyata ka sirf mulamma chaDhaye hue hain, ek dikhavati avran.

ek varg aisa raha hai, jo adami ko hamesha istemal karta raha hai. pahle wo finkshan ke jariye use eksplayat karta tha. ut ke baad feth (vishvas) ke jariye istemal karta raha aur ab faikt (tathya) ke naam par istemal kar raha hai.

ek varg aisa raha hai, jo adami ko hamesha istemal karta raha hai. pahle wo finkshan ke jariye use eksplayat karta tha. ut ke baad feth (vishvas) ke jariye istemal karta raha aur ab faikt (tathya) ke naam par istemal kar raha hai.

gunon se rahit hona hi achchha hai, gunon ke gaurav ko dhikkar hai (kyonki) aur vriksh to vidyaman rahte hain jabki chandan ke vriksh kaat Dale jate hain.

gunon se rahit hona hi achchha hai, gunon ke gaurav ko dhikkar hai (kyonki) aur vriksh to vidyaman rahte hain jabki chandan ke vriksh kaat Dale jate hain.

sarkar ka virodh karna bhi sarkar se laabh lene aur usmen sanrakshan praapt karne ki ek tarqib hai. lekhak na ab bechara rah gaya hai, na bhola. wo janta hai ki sarkar ka virodh karne se kabhi kabhi samarthan se adhik fayde milte hain.

sarkar ka virodh karna bhi sarkar se laabh lene aur usmen sanrakshan praapt karne ki ek tarqib hai. lekhak na ab bechara rah gaya hai, na bhola. wo janta hai ki sarkar ka virodh karne se kabhi kabhi samarthan se adhik fayde milte hain.

sahitya mein bandhutya se achchha dhandha ho jata.

sahitya mein bandhutya se achchha dhandha ho jata.

आत्मभ्रांति के समान कोई रोग नहीं है। सद्‌गुरु के समान कोई वैद्य नहीं है। सद्‌गुरु की आज्ञा के समान कोई उपचार नहीं हैं। विचार और ध्यान के समान कोई औषधि नहीं है।

jis tarah svaarth aur shikayat se man rogi aur dhundhla ho jata hai, usi tarah prem aur uske ullaas se drishti tikhi ho jati hai.

jis tarah svaarth aur shikayat se man rogi aur dhundhla ho jata hai, usi tarah prem aur uske ullaas se drishti tikhi ho jati hai.

itihas mein kabhi bhi kisi gilahri ne apne sathi jivon ki samuchi prajati ko ginne, bandi banane aur nestanabud karne ki prerna mahsus nahin ki. ye apradh advitiy roop se manushya dvara kiye jate hain.

itihas mein kabhi bhi kisi gilahri ne apne sathi jivon ki samuchi prajati ko ginne, bandi banane aur nestanabud karne ki prerna mahsus nahin ki. ye apradh advitiy roop se manushya dvara kiye jate hain.

lokaruchi athva lok uktiyon ke anusar jo apna jivan yapan karte hain, ve apne paDosiyon ki prshansa ke paatr bhalehi ban jayen, par unka jivan auron ke liye nahin hota hai.

lokaruchi athva lok uktiyon ke anusar jo apna jivan yapan karte hain, ve apne paDosiyon ki prshansa ke paatr bhalehi ban jayen, par unka jivan auron ke liye nahin hota hai.

jahan rupe paise ka sambandh hai, vahin bhram hone ki sambhavna hai.

jahan rupe paise ka sambandh hai, vahin bhram hone ki sambhavna hai.

utpiDak sampurn samuday ki unnati ke paksh mein nahin, balki uske kuch gine chune netaon ki unnati ke paksh mein hote hain.

utpiDak sampurn samuday ki unnati ke paksh mein nahin, balki uske kuch gine chune netaon ki unnati ke paksh mein hote hain.

vigyapan ke anusar susanskrit hone ka matlab hai kisi bhi vivad se door rahna.

vigyapan ke anusar susanskrit hone ka matlab hai kisi bhi vivad se door rahna.

मतार्थी जीव को आत्मज्ञान नहीं होता है।

svaarth hi bhrashtachar aur vinash ka arambh hai, chahe ye kisi rajnitigya mein ho ya kisi dharmik adami mein. svaarth pure sansar par havi hai aur isiliye dvandv hai.

svaarth hi bhrashtachar aur vinash ka arambh hai, chahe ye kisi rajnitigya mein ho ya kisi dharmik adami mein. svaarth pure sansar par havi hai aur isiliye dvandv hai.

jo keval apne vilas ya sharir sukh ki samagri hi prkriti mein DhunDha karte hain unmen ras ragatmak sattv ki kami hai jo vyakt satta maatr ke saath ekta ki anubhuti mein leen karke hriday ke vyapkatv ka abhas deta hai.

jo keval apne vilas ya sharir sukh ki samagri hi prkriti mein DhunDha karte hain unmen ras ragatmak sattv ki kami hai jo vyakt satta maatr ke saath ekta ki anubhuti mein leen karke hriday ke vyapkatv ka abhas deta hai.

charon or sab prakar ke asthayi anubhvon se ghire rahkar hum sochte hain ki hamara pyaar hi ekmaatr sthayi pyaar hai. ye kaise ho sakta hai? pyaar bhi svaarth se bhara hai.

charon or sab prakar ke asthayi anubhvon se ghire rahkar hum sochte hain ki hamara pyaar hi ekmaatr sthayi pyaar hai. ye kaise ho sakta hai? pyaar bhi svaarth se bhara hai.

ek ka svaarth dusre par nirbhar hai, iska vishesh roop se gyaan hone par sab log iirshya ko tyaag denge; aapas mein mil julkar kisi karya ko sampadit karne ki bhavna hamare jatiy charitr mein sulabh nahin hai; atः is prakar ki bhavna ko jagrat karne ke liye tumhein atyadhik parishram karna paDega tatha uske liye hamein dhairypurvak prtiksha bhi karni hogi.

ek ka svaarth dusre par nirbhar hai, iska vishesh roop se gyaan hone par sab log iirshya ko tyaag denge; aapas mein mil julkar kisi karya ko sampadit karne ki bhavna hamare jatiy charitr mein sulabh nahin hai; atः is prakar ki bhavna ko jagrat karne ke liye tumhein atyadhik parishram karna paDega tatha uske liye hamein dhairypurvak prtiksha bhi karni hogi.

aaj upkrit hua hoon isliye kal phir svarthandh hokar apkrit hone ka bahana kar akritagyta ko matt bula lo. isse baDhkar itarta aur kya hai? jis kisi se poochh lo.

aaj upkrit hua hoon isliye kal phir svarthandh hokar apkrit hone ka bahana kar akritagyta ko matt bula lo. isse baDhkar itarta aur kya hai? jis kisi se poochh lo.

jo log svarthvash vyarth ki prshansa aur khushamad karke vani ka durupyog karte hain ve sarasvati ka gala ghontte hain.

jo log svarthvash vyarth ki prshansa aur khushamad karke vani ka durupyog karte hain ve sarasvati ka gala ghontte hain.

raja se lekar rank tak sabhi log kararonke khud ko achchhe lagne vale arth karke duniya ko, khud ko aur bhagvan ko dhokha dete hain.

raja se lekar rank tak sabhi log kararonke khud ko achchhe lagne vale arth karke duniya ko, khud ko aur bhagvan ko dhokha dete hain.

hetu rakhne se jo nahin sadh sakta, wo sahitya mein bina hetu rakhkar sadhta hai, ye sahitya ki khubi hai.

hetu rakhne se jo nahin sadh sakta, wo sahitya mein bina hetu rakhkar sadhta hai, ye sahitya ki khubi hai.

manmutav ve nahin phailate, jo prem se vanchit hain; balki ve phailate hain, jo prem nahin kar sakte, kyonki ve svayan se hi prem karte hain.

manmutav ve nahin phailate, jo prem se vanchit hain; balki ve phailate hain, jo prem nahin kar sakte, kyonki ve svayan se hi prem karte hain.

grihasthii ke sanchay men, svaarth kii upaasnaa men, to saarii duniyaa martii hai। paropakaar ke li.e marne ka saubhaagya to sanskaar vaalo.n ko hii praapt hotaa hai।

grihasthii ke sanchay men, svaarth kii upaasnaa men, to saarii duniyaa martii hai। paropakaar ke li.e marne ka saubhaagya to sanskaar vaalo.n ko hii praapt hotaa hai।

samast agyan ka adhar yahi hai ki hum avinashi, nitya shuddh poorn aatma hote hue bhi sochte hain ki hum chhote chhote man hain; hum chhoti chhoti deh maatr hain; yahi samast svarthaparta ki jaD hai.

samast agyan ka adhar yahi hai ki hum avinashi, nitya shuddh poorn aatma hote hue bhi sochte hain ki hum chhote chhote man hain; hum chhoti chhoti deh maatr hain; yahi samast svarthaparta ki jaD hai.

manushya jis tarah se jagat ke sambandh mein bhayanak svarthaprak mimansa karta hai, use grhan karna ek bhishan bhool hogi.

manushya jis tarah se jagat ke sambandh mein bhayanak svarthaprak mimansa karta hai, use grhan karna ek bhishan bhool hogi.

iishvar ka smran svarthi manushya ko nahin rahta.

iishvar ka smran svarthi manushya ko nahin rahta.

wo shuddh vyavasayik ya vyavaharik drishtikon hai jo janta ki samajh, ruchi, aur samarthya ko pahle dhyaan mein rakhti hai, unse fayda uthane ke liye ha un baton ko prathamikta nahin deti jinse janta ka fayda na ho kyonki usmen ye khatra hota hi hai ki usse shayad vyapar mein lamba fayda na ho—kyonki fayda pahunchanevali chizen kabhi kabhi apriy satya ki tarah kaDvi aur mushkil bhi ho sakti hai—jaise sahitya ki bhasha ! ya kisi ko susanskrit aur shikshit karne ki koshish.

wo shuddh vyavasayik ya vyavaharik drishtikon hai jo janta ki samajh, ruchi, aur samarthya ko pahle dhyaan mein rakhti hai, unse fayda uthane ke liye ha un baton ko prathamikta nahin deti jinse janta ka fayda na ho kyonki usmen ye khatra hota hi hai ki usse shayad vyapar mein lamba fayda na ho—kyonki fayda pahunchanevali chizen kabhi kabhi apriy satya ki tarah kaDvi aur mushkil bhi ho sakti hai—jaise sahitya ki bhasha ! ya kisi ko susanskrit aur shikshit karne ki koshish.

izzatdar adami uunche jhaaD ki uunchi tahni par dusre ke banaye ghonsle mein anDe deta hai.

izzatdar adami uunche jhaaD ki uunchi tahni par dusre ke banaye ghonsle mein anDe deta hai.

prem yagya me.n svaarth aur kaamnaa ka havan karnaa hogaa।

prem yagya me.n svaarth aur kaamnaa ka havan karnaa hogaa।

manushya ki manasik manovaigyanik svaarth buddhi uunche adarshon ko aage karke unke jhanDe ke niche kaam karti hai.

manushya ki manasik manovaigyanik svaarth buddhi uunche adarshon ko aage karke unke jhanDe ke niche kaam karti hai.

astey aur aprigrah mein bahut thoDa bhed hai. jiski hamein aaj avashyakta nahin hai, use bhavishya ki chinta se sangrahkar rakhna, parigrah hai.

astey aur aprigrah mein bahut thoDa bhed hai. jiski hamein aaj avashyakta nahin hai, use bhavishya ki chinta se sangrahkar rakhna, parigrah hai.

bhakti aur prem se manushya niःsvaarthii ban saktaa hai। manushya ke man me.n jab kisii vyakti ke prati shraddhaa ba.Dhtii hai tab usii anupaat me.n svaarthapartaa ghaT jaatii hai।

bhakti aur prem se manushya niःsvaarthii ban saktaa hai। manushya ke man me.n jab kisii vyakti ke prati shraddhaa ba.Dhtii hai tab usii anupaat me.n svaarthapartaa ghaT jaatii hai।

kamakaji drishti manushya ke svaarth ke saath drishya vastu ko joDkar dekhti hai aur ek bhavuk ki drishti adhiktar niःsvarth bhaav ki vastuon ka sparsh karti hai.

kamakaji drishti manushya ke svaarth ke saath drishya vastu ko joDkar dekhti hai aur ek bhavuk ki drishti adhiktar niःsvarth bhaav ki vastuon ka sparsh karti hai.

nyaay aur nishkaam karmayog hriday ka hai। buddhi se ham nishkaamtaa ko nahii.n pahu.nch sakte।

nyaay aur nishkaam karmayog hriday ka hai। buddhi se ham nishkaamtaa ko nahii.n pahu.nch sakte।

jo aadamii sachchaa kalaakaar hai, vah svaarthamay jiivan ka premii nahii.n ho saktaa।

jo aadamii sachchaa kalaakaar hai, vah svaarthamay jiivan ka premii nahii.n ho saktaa।

jo mohavash apne hit kii baat nahii.n maanata hai, vah diirghasuutrii manushya apne svaarth se bhrashT hokar keval pashchaataap ka bhaagii hotaa hai।

jo mohavash apne hit kii baat nahii.n maanata hai, vah diirghasuutrii manushya apne svaarth se bhrashT hokar keval pashchaataap ka bhaagii hotaa hai।

jis tarah daanashiilata manushya ke durguNo.n ko chhipaa letii hai, usii tarah kripaNtaa uske sadguNo.n par parda Daal detii hai।

jis tarah daanashiilata manushya ke durguNo.n ko chhipaa letii hai, usii tarah kripaNtaa uske sadguNo.n par parda Daal detii hai।

niःsandeh svaarth bhi tyaag ki apeksha rakhta hai. kintu svarthi vyakti badhit hokar hi tyaag karta hai. prem mein tyaag svechchha se hota hai. vahan tyaag mein bhi anand hai.

niःsandeh svaarth bhi tyaag ki apeksha rakhta hai. kintu svarthi vyakti badhit hokar hi tyaag karta hai. prem mein tyaag svechchha se hota hai. vahan tyaag mein bhi anand hai.

parchar ka ahankar prkrit parchar ka antray (badhak) hai. vahi prkrit parcharak hai—jo apne mahatv ki vaat bhulkar bhi jaban par nahin lata, aur, sharir dvara satya ka achran karta hai, man se sat chinta mein mugdh rahta hai evan mukh se man ke bhavanuyayi satya ke vishay mein kahta hai.

parchar ka ahankar prkrit parchar ka antray (badhak) hai. vahi prkrit parcharak hai—jo apne mahatv ki vaat bhulkar bhi jaban par nahin lata, aur, sharir dvara satya ka achran karta hai, man se sat chinta mein mugdh rahta hai evan mukh se man ke bhavanuyayi satya ke vishay mein kahta hai.

amerika jab kisi vikasashil desh se audyogik aur vyaparik sahyog karta hai ya sahayata karta hai to usmen bahurashtriy kampaniyon ka munafe ka uddeshya hota hai.

amerika jab kisi vikasashil desh se audyogik aur vyaparik sahyog karta hai ya sahayata karta hai to usmen bahurashtriy kampaniyon ka munafe ka uddeshya hota hai.

lekin kisi svarthbuddhi se dusre ki sukhyati nahin karni chahiye. wo to khushamad hai. aise kshetr mein man mukh praayः ek nahin rahte. ye bahut hi kharab hai; aur, isse apne svadhin mat parkash ki shakti kho jati hai.

lekin kisi svarthbuddhi se dusre ki sukhyati nahin karni chahiye. wo to khushamad hai. aise kshetr mein man mukh praayः ek nahin rahte. ye bahut hi kharab hai; aur, isse apne svadhin mat parkash ki shakti kho jati hai.

sabhi purush svarthi, kroor aur aviveki hain—aur main chahti hoon ki mujhe unmen se koi mil jaye.

sabhi purush svarthi, kroor aur aviveki hain—aur main chahti hoon ki mujhe unmen se koi mil jaye.

yadi thoDi si lokninda, uphaas, svjananurakti, svarthhani, anadar, aatm ya pargajjna tumhein apne premaspad se door rakh sake, to tumhara prem kitna ksheen hai—kya aisi baat nahin?

yadi thoDi si lokninda, uphaas, svjananurakti, svarthhani, anadar, aatm ya pargajjna tumhein apne premaspad se door rakh sake, to tumhara prem kitna ksheen hai—kya aisi baat nahin?