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bhitar ke saath bahar ka nishchit vibhajan agar bana rahe to hamara jivan suvihit, sushrrinkhlit, susampurn ho jata hai, kintu hamare jivan mein nahin ho pa raha hai.

bhitar ke saath bahar ka nishchit vibhajan agar bana rahe to hamara jivan suvihit, sushrrinkhlit, susampurn ho jata hai, kintu hamare jivan mein nahin ho pa raha hai.

ahan ka svbhaav hota hai apni or khinchna, aur aatma ka svbhaav hota hai bahar ki taraf dena—isliye na donon ke juD jane se ek bhayankar jatilta ki srishti ho jati hai.

ahan ka svbhaav hota hai apni or khinchna, aur aatma ka svbhaav hota hai bahar ki taraf dena—isliye na donon ke juD jane se ek bhayankar jatilta ki srishti ho jati hai.

bhitar ko bahar ke akrman se bachao.

bhitar ko bahar ke akrman se bachao.

manushya ki aatma hi rajaniti hai, arthshastr hai, shiksha hai aur wigyan hai, isliye antratma ko susanskrit banana hi sabse adhik awashyak hai yadi hum antratma ko sushikshit bana len to rajaniti, arthshastr, shiksha aur wigyan ke parashn swayan hi hal ho jayenge

manushya ki aatma hi rajaniti hai, arthshastr hai, shiksha hai aur wigyan hai, isliye antratma ko susanskrit banana hi sabse adhik awashyak hai yadi hum antratma ko sushikshit bana len to rajaniti, arthshastr, shiksha aur wigyan ke parashn swayan hi hal ho jayenge

svadeshi wo hai jo atmako bhata hain.

svadeshi wo hai jo atmako bhata hain.

sahitya mein vishayavastu nishchesht ho jati hai, yadi usmen praan na rahe.

sahitya mein vishayavastu nishchesht ho jati hai, yadi usmen praan na rahe.

stri ko pakar, stri ko samajhkar, use apni banhon aur aatma mein mahsus karke hi prkriti ki gati aur prkriti ki sundarta ko aur prkriti ke rahasya ko liya, bhoga aur samjha ja sakta hai.

stri ko pakar, stri ko samajhkar, use apni banhon aur aatma mein mahsus karke hi prkriti ki gati aur prkriti ki sundarta ko aur prkriti ke rahasya ko liya, bhoga aur samjha ja sakta hai.

prkriti sirf wo nahin jo ankhon ko nazar aati hai… aatma ki andaruni tasvir mein bhi ye maujud hoti hai.

prkriti sirf wo nahin jo ankhon ko nazar aati hai… aatma ki andaruni tasvir mein bhi ye maujud hoti hai.

jo shor ki jagah sangit, anand ki jagah khushi, aatma ki jagah sona, rachnatmak karya ki jagah vyapar, aur junun ki jagah murkhata chahta hai, use is sadharan duniya mein koi ghar nahin milta.

jo shor ki jagah sangit, anand ki jagah khushi, aatma ki jagah sona, rachnatmak karya ki jagah vyapar, aur junun ki jagah murkhata chahta hai, use is sadharan duniya mein koi ghar nahin milta.

aatma ke li.e achchhaa antःkaraN vaisaa hii hai jaisaa shariir ke li.e svaasthya।

aatma ke li.e achchhaa antःkaraN vaisaa hii hai jaisaa shariir ke li.e svaasthya।

mujhe lagta hai ki vyakti iishvar se aata hai aur iishvar ke paas vapas jata hai, kyonki sharir ki kalpana ki jati hai aur janm hota hai, ye baDhta hai aur ghatta hai, ye mar jata hai aur ghayab ho jata hai; lekin jivatma sharir aur aatma ka mel hai, jis tarah ek achchhi tasvir mein akar aur vichar ka adrishya sangam hota hai.

mujhe lagta hai ki vyakti iishvar se aata hai aur iishvar ke paas vapas jata hai, kyonki sharir ki kalpana ki jati hai aur janm hota hai, ye baDhta hai aur ghatta hai, ye mar jata hai aur ghayab ho jata hai; lekin jivatma sharir aur aatma ka mel hai, jis tarah ek achchhi tasvir mein akar aur vichar ka adrishya sangam hota hai.

meri aatma ko chhoDkar, har cheez, dhool ka har kan, pani ki har boond, bhale hi alag alag rupon mein ho, anant kaal tak astitv mein rahti hai?

meri aatma ko chhoDkar, har cheez, dhool ka har kan, pani ki har boond, bhale hi alag alag rupon mein ho, anant kaal tak astitv mein rahti hai?

hum in mritatmaon ko apne dil mein kis tarah rakhte hain. hammen se pratyek vyakti apne bhitar apna qabristan rakhta hai.

hum in mritatmaon ko apne dil mein kis tarah rakhte hain. hammen se pratyek vyakti apne bhitar apna qabristan rakhta hai.

aatma ki hattya karke agar swarg bhi mile, to wo narak hai

aatma ki hattya karke agar swarg bhi mile, to wo narak hai

samaaj ne striimaryaadaa ka jo muulya nishchit kar diyaa hai, keval vahii uskii guruta ka maapdanD nahiin। strii kii aatma me.n uskii maryaada kii jo siimaa ankit rahtii hai, vah samaaj ke muulya se bahut adhik guru aur nishchit hai, isii se sansaar bhar ka samarthan paakar jiivan ka saudaa karne vaalii

samaaj ne striimaryaadaa ka jo muulya nishchit kar diyaa hai, keval vahii uskii guruta ka maapdanD nahiin। strii kii aatma me.n uskii maryaada kii jo siimaa ankit rahtii hai, vah samaaj ke muulya se bahut adhik guru aur nishchit hai, isii se sansaar bhar ka samarthan paakar jiivan ka saudaa karne vaalii

lekhan, vyapar katii nahin hai—vah jivika ka sadhan ho sakta hai, lekin wo bahut anshon mein tapasya hai. isliye jise aatma par bandhan mahsus hote hain to wo chhoDkar chala jaye.

lekhan, vyapar katii nahin hai—vah jivika ka sadhan ho sakta hai, lekin wo bahut anshon mein tapasya hai. isliye jise aatma par bandhan mahsus hote hain to wo chhoDkar chala jaye.

apne desh ke prati mera jo prem hai, uske kuchh ansh me.n mai.n apne janm ke gaa.nv ko pyaar kartaa huu.n। aur mai.n apne desh ko pyaar kartaa huu.n prithvii jo saarii kii saarii mera desh hai—ke prati apne prem ke ek ansh men। aur mai.n prithvii ko pyaar kartaa huu.n apne sarvasv se, kyonki

apne desh ke prati mera jo prem hai, uske kuchh ansh me.n mai.n apne janm ke gaa.nv ko pyaar kartaa huu.n। aur mai.n apne desh ko pyaar kartaa huu.n prithvii jo saarii kii saarii mera desh hai—ke prati apne prem ke ek ansh men। aur mai.n prithvii ko pyaar kartaa huu.n apne sarvasv se, kyonki

जो जीव अपने पक्ष को छोड़कर सद्‌गुरु के चरण में समर्पित होता है, वह जीव निज शुद्धात्मा के आश्रय से परमपद को पाता हैं।

buddhi ki unnati karne mein to hamein pustkon se bahut sahayata praapt hoti hai, par aatma ki unnati karne mein pustkon ki sahayata prayah nahin ke barabar hi rahti hai.

buddhi ki unnati karne mein to hamein pustkon se bahut sahayata praapt hoti hai, par aatma ki unnati karne mein pustkon ki sahayata prayah nahin ke barabar hi rahti hai.

manaviy mulya manushya ke jaivik aatm mein upajta hai.

manaviy mulya manushya ke jaivik aatm mein upajta hai.

samay, gati, parivartan, aatma, man, rachnashilta aadi ki prkriti ko vigyan jab bhi samajhne chalta hai to uski vichar paddhati aur bhasha chal ko achal mein badal deti hai—jabki rachna shakti ek nirantar prvahit uurja hai.

samay, gati, parivartan, aatma, man, rachnashilta aadi ki prkriti ko vigyan jab bhi samajhne chalta hai to uski vichar paddhati aur bhasha chal ko achal mein badal deti hai—jabki rachna shakti ek nirantar prvahit uurja hai.

bharatvarsh mein jitne vedamtanuyayi darshanshastr hain, un sabka ek hi lakshya hai, aur wo hai—purnta praapt karke aatma ko mukt kar lena. iska upaay hai yog. yog shabd bahubhavavyapi hai. sankhya aur vedant ubhay mat kisi na kisi prakar se yog ka samarthan karte hain.

bharatvarsh mein jitne vedamtanuyayi darshanshastr hain, un sabka ek hi lakshya hai, aur wo hai—purnta praapt karke aatma ko mukt kar lena. iska upaay hai yog. yog shabd bahubhavavyapi hai. sankhya aur vedant ubhay mat kisi na kisi prakar se yog ka samarthan karte hain.

jagat ke sabhi mahan paighambron ka praan par atyant adbhut sanyam tha, jiske bal se ve prabal ichchhashaktisampann ho ge the.

jagat ke sabhi mahan paighambron ka praan par atyant adbhut sanyam tha, jiske bal se ve prabal ichchhashaktisampann ho ge the.

jis tarah liyonarDo da vinsi ne insani sharirik rachna vigyan ka adhyayan kiya aur murda shariron ko qarib se samjha, usi tarah main atmaon ke manobhavon ko paDhne ki koshish karta hoon.

jis tarah liyonarDo da vinsi ne insani sharirik rachna vigyan ka adhyayan kiya aur murda shariron ko qarib se samjha, usi tarah main atmaon ke manobhavon ko paDhne ki koshish karta hoon.

sabse mahattvpurn baat aatma ko uupar rakhna hai.

sabse mahattvpurn baat aatma ko uupar rakhna hai.

…atma ek rasta khoj sakti hai, jo mujhe lagta hai ki prem hai—svayan se svayan ka palayan.

…atma ek rasta khoj sakti hai, jo mujhe lagta hai ki prem hai—svayan se svayan ka palayan.

ashuddh aatma parmatma ke darshan karne mein asmarth hai.

ashuddh aatma parmatma ke darshan karne mein asmarth hai.

agar uske paas kabhi aatma jaisi koi cheez hoti to wo uske tutne ka kshan hota.

agar uske paas kabhi aatma jaisi koi cheez hoti to wo uske tutne ka kshan hota.

hum anya rajyon, anya zindagiyon, anya atmaon ki talash mein safar karte hain, hum mein se kuch log hamesha bhatakte rahte hain.

hum anya rajyon, anya zindagiyon, anya atmaon ki talash mein safar karte hain, hum mein se kuch log hamesha bhatakte rahte hain.

sansar ke sarvsadharan ke saath sadharan roop se hamara mel hai.

sansar ke sarvsadharan ke saath sadharan roop se hamara mel hai.

aatma ke paas sharir nahin hota, tab wo hamein kaise dekh sakti hai?

aatma ke paas sharir nahin hota, tab wo hamein kaise dekh sakti hai?

prem—sirf aatma ko ‘laabh’ pahunchata hai.

prem—sirf aatma ko ‘laabh’ pahunchata hai.

jo vastu hai uska abhav kabhi nahin hota. vidyaman jeev ka abhav nahin ho sakta. deh bhasm ho jata hai; jeev nahin.

jo vastu hai uska abhav kabhi nahin hota. vidyaman jeev ka abhav nahin ho sakta. deh bhasm ho jata hai; jeev nahin.

maut ke bare mein janna itna bhayanak hai ki hum apne jivan ka zyadatar hissa isse inkaar karne mein hi bita dete hain aur jab koi marta hai, to hamein ise aspasht roop se kahne mein sankoch hota hai aur iske bajaye hum ise thoDa laag lapet kar kahte hain, jaise—vah "chal base" ya "guzar ge, jisse aisa lagta hai ki mrityu antim nahin hai, balki kisi dusri cheez mein keval parivartan hai.

maut ke bare mein janna itna bhayanak hai ki hum apne jivan ka zyadatar hissa isse inkaar karne mein hi bita dete hain aur jab koi marta hai, to hamein ise aspasht roop se kahne mein sankoch hota hai aur iske bajaye hum ise thoDa laag lapet kar kahte hain, jaise—vah "chal base" ya "guzar ge, jisse aisa lagta hai ki mrityu antim nahin hai, balki kisi dusri cheez mein keval parivartan hai.

yahan tak ki bheDiye ke dil mein do, aur do se adhik atmayen hoti hain.

yahan tak ki bheDiye ke dil mein do, aur do se adhik atmayen hoti hain.

aatma prem ke satat vikas path par parmatma ke sanyog ki kamna se gatiman hai.

aatma prem ke satat vikas path par parmatma ke sanyog ki kamna se gatiman hai.

hamesha mere saath raho—chahe koi bhi roop dharan karo—mujhe pagal bana do! mujhe aise adhar mein mat chhoDo jahan main tumhein DhoonDh na sakun! he iishvar! kaise kahun! main apne jivan ke bina nahin rah sakti! main apni aatma ke bina nahin rah sakti!

hamesha mere saath raho—chahe koi bhi roop dharan karo—mujhe pagal bana do! mujhe aise adhar mein mat chhoDo jahan main tumhein DhoonDh na sakun! he iishvar! kaise kahun! main apne jivan ke bina nahin rah sakti! main apni aatma ke bina nahin rah sakti!

apaki aatma samast sansar hai.

apaki aatma samast sansar hai.

aatma se sanyukt evan man se adhishthit shrotr, tvacha, chakshu, jihva, ghraan aadi paanch gyanendriyon ki apne apne vishyon mein jo anukul prvritti hai vahi kaam hai.

aatma se sanyukt evan man se adhishthit shrotr, tvacha, chakshu, jihva, ghraan aadi paanch gyanendriyon ki apne apne vishyon mein jo anukul prvritti hai vahi kaam hai.

aatma jis sharir ko ashram banakar rahti hai, usi sharir ko use tyagna paDta hai. karan, aatma sharir se bahut baDi hai.

aatma jis sharir ko ashram banakar rahti hai, usi sharir ko use tyagna paDta hai. karan, aatma sharir se bahut baDi hai.

us ek aatma ko hi jano aur sab baton ko chhoD do. is sansar mein thokren khane se is ek gyaan ki hi hamein prapti hoti hai.

us ek aatma ko hi jano aur sab baton ko chhoD do. is sansar mein thokren khane se is ek gyaan ki hi hamein prapti hoti hai.

agar aap apni fursat ko kho rahe hain, to khabardar! ho sakta hai ki aap apni aatma ko kho rahe hon.

agar aap apni fursat ko kho rahe hain, to khabardar! ho sakta hai ki aap apni aatma ko kho rahe hon.

vicharon ki azadi aatma ka josh hai.

vicharon ki azadi aatma ka josh hai.

premanand mein premi apni aatma ka priy ki aatma se sanyog karta hai.

premanand mein premi apni aatma ka priy ki aatma se sanyog karta hai.

hamare beech ek bahut baDe vibhajan ke liye sthaan hai, wo hai andar aur bahar ka vibhajan.

hamare beech ek bahut baDe vibhajan ke liye sthaan hai, wo hai andar aur bahar ka vibhajan.

svapn na dekho! aah, meri atma! svapn na dekho. sankshep mein mujhe ek sandesh dena hai.

svapn na dekho! aah, meri atma! svapn na dekho. sankshep mein mujhe ek sandesh dena hai.

bhautik saundarya ke avlokan se hamari aatma ko jis prakar santosh hota hai usi prakar manasik saundarya se bhi.

bhautik saundarya ke avlokan se hamari aatma ko jis prakar santosh hota hai usi prakar manasik saundarya se bhi.

मतार्थी जीव को आत्मज्ञान नहीं होता है।

manav sharir ya man mein rog ya avivek ke roop mein prakat hone vala spashtatः hi samrat aatma ke viruddh kiya gaya rajadroh vinamr praja ki rajbhaktihinta ka parinam nahin, balki manushya dvara atit ya vartaman mein apne vyaktitv ya svtantr ichchha—jo use aatma ke saath hi pradan ki gai hai aur kabhi vapas nahin li ja sakti—ke durupyog ka parinam hai.

manav sharir ya man mein rog ya avivek ke roop mein prakat hone vala spashtatः hi samrat aatma ke viruddh kiya gaya rajadroh vinamr praja ki rajbhaktihinta ka parinam nahin, balki manushya dvara atit ya vartaman mein apne vyaktitv ya svtantr ichchha—jo use aatma ke saath hi pradan ki gai hai aur kabhi vapas nahin li ja sakti—ke durupyog ka parinam hai.

jyonhi aatma ko dharm ki avashyakta hoti hai, tyonhi dharmik shakti ka denevala koi na koi aana hi chahiye.

jyonhi aatma ko dharm ki avashyakta hoti hai, tyonhi dharmik shakti ka denevala koi na koi aana hi chahiye.