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anubhuti ki jis tivrata mein bahar bhitar sarvatr andhkar hi andhkar dikhai paDe, wo nitant aindriy sanvedan kahi jayegi.

anubhuti ki jis tivrata mein bahar bhitar sarvatr andhkar hi andhkar dikhai paDe, wo nitant aindriy sanvedan kahi jayegi.

manushya ko prkriti mein jo bhi chizen bahut sundar malum hoti hain ve yaun prakriya tatha yaun sahjat se sambaddh hain, ya un par nirbhar hain.

manushya ko prkriti mein jo bhi chizen bahut sundar malum hoti hain ve yaun prakriya tatha yaun sahjat se sambaddh hain, ya un par nirbhar hain.

apne jivan ke pratyek kshan ko hi dekho—ismen manasik ghatnayen bahar ki bhautik ghatnaon ki tulna mein kitni adhik hain. ye antarjgat prabal vegshil hai aur iska karyakshetr bhi kitna vistrit hai; indriy grahya vyapar iski tulna mein bilkul alp hai.

apne jivan ke pratyek kshan ko hi dekho—ismen manasik ghatnayen bahar ki bhautik ghatnaon ki tulna mein kitni adhik hain. ye antarjgat prabal vegshil hai aur iska karyakshetr bhi kitna vistrit hai; indriy grahya vyapar iski tulna mein bilkul alp hai.

svbhaav se hi manushya ka man bahar ki or prvritt hota hai, mano wo indriyon ke dvara sharir ke bahar jhankna chahta ho.

svbhaav se hi manushya ka man bahar ki or prvritt hota hai, mano wo indriyon ke dvara sharir ke bahar jhankna chahta ho.

saundarya ek aishvaryshali shabd hai, wo man par paDi hui aisi jatil chhapon ka mano samanvay hai jo ek hi gyanendriy ke zariye se praapt hui hai.

saundarya ek aishvaryshali shabd hai, wo man par paDi hui aisi jatil chhapon ka mano samanvay hai jo ek hi gyanendriy ke zariye se praapt hui hai.

charm ki neenv par hi sab prakar ki indriyanubhutiyan viksit hui hain aur chunki yaun indriyanubhuti sab tarah ki indriyanubhutiyon mein prachinatam hai, isliye ye mukhyatः tatha anivarya roop se sadharan sparshnubhuti ka hi ek sudhra hua svarup hai.

charm ki neenv par hi sab prakar ki indriyanubhutiyan viksit hui hain aur chunki yaun indriyanubhuti sab tarah ki indriyanubhutiyon mein prachinatam hai, isliye ye mukhyatः tatha anivarya roop se sadharan sparshnubhuti ka hi ek sudhra hua svarup hai.

indriyan manushya ki aatma ko bahar kheench lati hain.

indriyan manushya ki aatma ko bahar kheench lati hain.

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.

ragon ke sampurn daman ki apeksha ragon ka parishkar zyada kaam mein anevali baat hai.

ragon ke sampurn daman ki apeksha ragon ka parishkar zyada kaam mein anevali baat hai.

yatharth indriy chakshu ke pichhe hai— wo mastishk mein avasthit naDikendr hai.

yatharth indriy chakshu ke pichhe hai— wo mastishk mein avasthit naDikendr hai.

kisi shilpkarya, sangit aur kisi anya vishay mein prvinta tab tak nahin hoti aur na ho sakti hai, jabtak indriyon ki anek nitya evan sahj kriyaon mein kuch badlav na kiya jaye.

kisi shilpkarya, sangit aur kisi anya vishay mein prvinta tab tak nahin hoti aur na ho sakti hai, jabtak indriyon ki anek nitya evan sahj kriyaon mein kuch badlav na kiya jaye.

indriyaa.n, man aur buddhi is (kaamabhaav) ke vaas-sthaan kahe jaate hain। inke dvaara gyaan ko aachchhaadit karke yah jiivaatma ko mohit kartaa hai।

indriyaa.n, man aur buddhi is (kaamabhaav) ke vaas-sthaan kahe jaate hain। inke dvaara gyaan ko aachchhaadit karke yah jiivaatma ko mohit kartaa hai।

sharirik vikas ko purnatya hasil karne ke baad hi manushya ke manasik jivan ki kahani prarambh hoti hai. keval maatr gyanendriyon ke jariye jab tak aadim manushya vastu jagat se sampark sthapit karta raha, tab tak uska jivan pashuvat hi raha hoga.

sharirik vikas ko purnatya hasil karne ke baad hi manushya ke manasik jivan ki kahani prarambh hoti hai. keval maatr gyanendriyon ke jariye jab tak aadim manushya vastu jagat se sampark sthapit karta raha, tab tak uska jivan pashuvat hi raha hoga.

ragadik vikaron ke bina nahin ho sakti, aur vikari manushya satya ya ahinsa ka poorn palan kar nahin sakta; ye ki adhyatmik purnta praapt nahin kar sakta.

ragadik vikaron ke bina nahin ho sakti, aur vikari manushya satya ya ahinsa ka poorn palan kar nahin sakta; ye ki adhyatmik purnta praapt nahin kar sakta.

svapn ke samaan saarahiin tathaa sabke dvaara upbhogya kaamsukh se apne chanchal man ko roko, kyonki jaise vaayu prerit agni kii havya padaartho.n se tripti nahii.n hotii, vaise hii logo.n ko kaamopbhog se kabhii tripti nahii.n hotii।

svapn ke samaan saarahiin tathaa sabke dvaara upbhogya kaamsukh se apne chanchal man ko roko, kyonki jaise vaayu prerit agni kii havya padaartho.n se tripti nahii.n hotii, vaise hii logo.n ko kaamopbhog se kabhii tripti nahii.n hotii।

bina gyaan ke indriyon ki shakti ka parkash sarvatha naganya hai. paraspar avichchhinn sambandh hote hue bhi aaj manushya ki vastavik shakti uska samaj aur shram hai, na ki indriyan !

bina gyaan ke indriyon ki shakti ka parkash sarvatha naganya hai. paraspar avichchhinn sambandh hote hue bhi aaj manushya ki vastavik shakti uska samaj aur shram hai, na ki indriyan !

jis prakar indriyon ka prakritik bodh—gyan nahin—balki ek bhraant pratiti hai—usi prakar indriyon dvara anubhut pratyek anand vastavik aur sachcha anand nahin hai.

jis prakar indriyon ka prakritik bodh—gyan nahin—balki ek bhraant pratiti hai—usi prakar indriyon dvara anubhut pratyek anand vastavik aur sachcha anand nahin 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.

satya ka sthool arth satya vani aur ahinsa ka sthool arth praan na lena hogya hai, vaise brahmacharya ka bhi sirf kamjay itna hi arth liya jata hai. karan iska ye hai ki manushya ko kamjay hi adhik se adhik kathin indriyjay lagta hai.

satya ka sthool arth satya vani aur ahinsa ka sthool arth praan na lena hogya hai, vaise brahmacharya ka bhi sirf kamjay itna hi arth liya jata hai. karan iska ye hai ki manushya ko kamjay hi adhik se adhik kathin indriyjay lagta hai.

atः brahmacharya ka arth keval virya raksha athva kamjay maatr hi nahin hai, balki ismen sabhi indriyon ka sanyam avashyak hai.

atः brahmacharya ka arth keval virya raksha athva kamjay maatr hi nahin hai, balki ismen sabhi indriyon ka sanyam avashyak hai.

brahmacharya ka palan karna ho to svadendriy par prabhutv praapt karna hi chahiye.

brahmacharya ka palan karna ho to svadendriy par prabhutv praapt karna hi chahiye.

kaambhogo.n se kabhii tripti nahii.n hotii, jaise jaltii agni kii aahutiyo.n se tripti nahii.n hotii। jaise-jaise kaamasukho.n me.n prvritti hotii jaatii hai, vaise-vaise vishay-bhogo.n kii ichchhaa ba.Dhtii jaatii hai।

kaambhogo.n se kabhii tripti nahii.n hotii, jaise jaltii agni kii aahutiyo.n se tripti nahii.n hotii। jaise-jaise kaamasukho.n me.n prvritti hotii jaatii hai, vaise-vaise vishay-bhogo.n kii ichchhaa ba.Dhtii jaatii hai।

vicharashil manushya dekh sakta hai ki dusri indriyon ko poshe bina kaam ko bahut poshan nahin milta, aur dusri indriyon ko jite bina kamjay ki aasha rakhna vyarth hai.

vicharashil manushya dekh sakta hai ki dusri indriyon ko poshe bina kaam ko bahut poshan nahin milta, aur dusri indriyon ko jite bina kamjay ki aasha rakhna vyarth hai.

upanyaaso.n ka prem indriyo.n par bhaavnaa kii variiyata hai।

upanyaaso.n ka prem indriyo.n par bhaavnaa kii variiyata hai।

brahmacharya se matlab hai brahm athva parmeshvar ke maarg par chalna; arthat man aur indriyon ko parmeshvar ke margpar rakhna.

brahmacharya se matlab hai brahm athva parmeshvar ke maarg par chalna; arthat man aur indriyon ko parmeshvar ke margpar rakhna.

dusre praniyon ki apeksha manushya ahar wihar mein adhik swtantrta bhogta hai aur isse wo samast indriyon ke bhogon mein adhikta karta hai parinamaswrup kewal sal ke kinhin khas dinon mein hi use kaam weg nahin aata, balki wo barabar uska poshan karta rahta hai yon kaam wikar—iska nirantar ka rog bane rahne ke karan use jitna iske liye kathin se kathin ho gaya hai

dusre praniyon ki apeksha manushya ahar wihar mein adhik swtantrta bhogta hai aur isse wo samast indriyon ke bhogon mein adhikta karta hai parinamaswrup kewal sal ke kinhin khas dinon mein hi use kaam weg nahin aata, balki wo barabar uska poshan karta rahta hai yon kaam wikar—iska nirantar ka rog bane rahne ke karan use jitna iske liye kathin se kathin ho gaya hai

ek bhi indriy swachchhandi ban jane se dusri indriyon par prapt niyantran Dhila paD jata hai unmen bhi, brahmacharya ki drishti se jitne mein sabse kathin aur mahattw ki swadendriy hai is par aspasht roop se dhyan rakhne ke khayal se swadjay ko wrton mein khas sthan diya gaya hai

ek bhi indriy swachchhandi ban jane se dusri indriyon par prapt niyantran Dhila paD jata hai unmen bhi, brahmacharya ki drishti se jitne mein sabse kathin aur mahattw ki swadendriy hai is par aspasht roop se dhyan rakhne ke khayal se swadjay ko wrton mein khas sthan diya gaya hai

indriyon se hi hamara sabhi gyan prarambh hota hai, phir samajh se aage baDhta hai aur antat tark par samapt hota hai tark se upar kuch nahin hai

indriyon se hi hamara sabhi gyan prarambh hota hai, phir samajh se aage baDhta hai aur antat tark par samapt hota hai tark se upar kuch nahin hai

indriyan itni balvan hain ki unhen charon taraph se, uupar se aur niche se, yon dason dishaon se ghera jaye to hi ve ankush mein rahti hain.

indriyan itni balvan hain ki unhen charon taraph se, uupar se aur niche se, yon dason dishaon se ghera jaye to hi ve ankush mein rahti hain.

प्रत्येक इंद्रिय को अपने-अपने विषय का ज्ञान होता है, लेकिन आत्मा को पाँचों ही इंद्रियों के विषयों का ज्ञान होता है।

yadi indriy nigrah dukan ho, dhairya sunar bane, manushya ki apni buddhi ahran ho, us mati ahran par gyaan ka hathauDa chot kare. yadi akal purakh ka bhay dhaunkni ho, mehnat aag ho, prem kuthali ho, to he bhai! us kuthali mein akal purakh ke naam amrit ko galaya jaye, kyonki aisi hi sachchi taksal mein guru ka shabd gaDha ja sakta hai. ye karya vyvahar unhin manushyon ke hi hain, jin par kripa drishti hoti hai

yadi indriy nigrah dukan ho, dhairya sunar bane, manushya ki apni buddhi ahran ho, us mati ahran par gyaan ka hathauDa chot kare. yadi akal purakh ka bhay dhaunkni ho, mehnat aag ho, prem kuthali ho, to he bhai! us kuthali mein akal purakh ke naam amrit ko galaya jaye, kyonki aisi hi sachchi taksal mein guru ka shabd gaDha ja sakta hai. ye karya vyvahar unhin manushyon ke hi hain, jin par kripa drishti hoti hai

indriyyantr jitne sookshm hote jate hain, anubhuti bhi utni hi sookshm hoti jati hai.

indriyyantr jitne sookshm hote jate hain, anubhuti bhi utni hi sookshm hoti jati hai.

jis kshan man vishyon se virakt ho jata hai aur indriyan antarmukhi ho jati hain, parkash jhalakne lagta hai.

jis kshan man vishyon se virakt ho jata hai aur indriyan antarmukhi ho jati hain, parkash jhalakne lagta hai.