महात्मा गाँधी के अनमोल वचन

mahatma gaandhi vishay soochi

mahatma gaandhi parichay shiksha afrika mean gaandhi dharmik khoj gaandhi aur satyagrah asahayog andolan golamej sammelan gaandhi aur vishv dak tikatoan mean mahatma gaandhi mrityu itihas mean sthan mahatma gaandhi aur charakha arthik-samajik unnati ke pakshadhar

mahatma gaandhi ke anamol vachan

mahatma, truth ij g aaud, evil rot bai d ianglish midiyam, d maisej aauph d gita aur maiand aauph mahatma gaandhi pustakoan se [[chitr:Mahatma-Gandhi-2.jpg|150px|right|mahatma gaandhi|thumb]]

sarthak kala rachanakar ki prasannata, samadhan aur pavitrata ki gavah hoti hai.
sachchi ahiansa mrityushaiya par bhi muskarati rahegi. ahiansa hi vah ekamatr shakti hai jisase ham shatru ko apana mitr bana sakate haian aur usake premapatr ban sakate haian |
svachchhata, pavitrata aur atm-samman se jine ke lie dhan ki avashyakata nahian hoti.
sukhad jivan ka bhed tyag par adharit hai. tyag hi jivan hai.
sachcha vyaktitv akele hi saty tak pahuanch sakata hai.
sahas koee sharirik visheshata n hokar atmik visheshata hai.
sanpoorn vishv ka itihas un vyaktiyoan ke udaharanoan se bhara pada hai jo apane atm-vishvas, sahas tatha dridhata ki shakti se netritv ke shikhar par pahuanche haian.
satyagrah aur charakhe ka ghanishth sanbandh hai tatha is avadharana ko jitani adhik chunautiyaan di ja rahi haian isase mera vishvas aur adhik dridh hota ja raha hai.
sabhyata ka sachcha arth apani ichchhaoan ki abhivriddhi n kar unaka svechchha se parityag karana hai.
sadagi hi sarvabhaumikata ka sar hai.
samudr jalarashiyoan ka samooh hai. pratyek booand ka apana astitv hai tathapi ve anekata mean ekata ke dyotak haian.
stri ka aantarjnan purush ke shreshth jnani hone ki ghamandapoorn dharana se adhik yatharth hai.
svami ki ajna ka anivary roop se palan karana paratantrata hai parantu pita ki ajna ka svechchha se palan karana putratv ka gaurav pradan karati hai.
stri purush ki sahacharini hai jise saman manasik samarthy prapt hai .
stri jivan ke samast pavitr evan dharmik dharohar ki mukhy sanrakshika hai.
svatantrata ek janm ki bhaanti hai. jab tak ham poornatah svatantr nahian ho jate tab tak ham paratantr hi raheange.

manushy aksar saty ka sauandary dekhane mean asaphal rahata hai, samany vyakti isase door bhagata hai aur isamean nihit sauandary ke prati aandha bana rahata hai.
maian yah anubhav karata hooan ki gita hamean yah sikhati hai ki ham jisaka palan apane dainik jivan mean nahian karate haian, use dharm nahian kaha ja sakata hai.
mere vicharanusar gita ka uddeshy atm-jnan ki prapti ka sarvottam marg batana hai.
manushy apani tuchchh vani se keval eeshvar ka varnan kar sakata hai.
meri asprishyata ke virodh ki ladaee, manavata mean chhipi ashuddhata se ladaee hai.
mere vicharanusar maian nirantar vikas kar raha hooan. mujhe badalati paristhitiyoan ke prati apani pratikriya vyakt karana a gaya hai tathapi maian bhitar se aparivartit hi hooan.
mahabharat ke rachayita ne bhautik yuddh ki anivaryata ka nahian varanh usaki nirarthakata ka pratipadan kiya hai.
manushy tabhi vijayi hoga jab vah jivan-sangharsh ke bajay paraspar-seva hetu sangharsh karega.
mazadoor ke do hath jo arjit kar sakate haian vah malik apani poori sanpatti dvara bhi prapt nahian kar sakata.

ahiansa ek vijnan hai. vijnan ke shabdakosh mean 'asaphalata' ka koee sthan nahian.
adhikaroan ki prapti ka mool srot kartavy hai.
adhabhookhe rashtr ke pas n koee dharm, n koee kala aur n hi koee sangathan ho sakata hai.
atmaraksha hetu marane ki shakti se badhakar marane ki himmat honi chahie.
adhikar-prapti ka uchit madhyam kartavyoan ka nirvah hai.
atma ki shakti sanpoorn vishv ke hathiyaroan ko parast karane ki kshamata rakhati hai.
apane kartavyoan ko janane v unaka nirvah karane vali stri hi apani gauravapoorn maryada ko pahachan sakati hai.
aantatah atyachar ka parinam aur kuchh nahian keval avyavastha hi hoti hai.
ayogy vyakti ko yah adhikar nahian hai ki vah kisi doosare ayogy vyakti ke vishay mean nirnay de.
ahiansa par adharit svarajy mean, vyakti ko apane adhikaroan ko janana utana avashyak nahian hai jitana ki apane kartavyoan ka jnan hona.
adhunik sabhyata ne hamean rat ko din mean aur sunahari khamoshi ko pital ke kolahal aur shoragul mean parivartit karana sikhaya hai.
apani bhooloan ko svikarana us jhadoo ke saman hai jo gandagi ko saf kar us sthan ko pahale se adhik svachchh kar deti hai.

kroorata ka uttar kroorata se dene ka arth apane naitik v bauddhik patan ko svikar karana hai.
kisi bhi svabhimani vyakti ke lie sone ki bediyaan, lohe ki bediyoan se kam kathor nahian hogi. chubhan dhatu mean nahian varanh bediyoan mean hoti hai.
kisi bhi samajhaute ki anivary shart yahi hai ki vah apamanajanak tatha kashtaprad n ho.
kisi bhi vishvavidyalay ke lie vaibhavapoorn imarat tatha sone-chaandi ke khazane ki avashyakata nahian hoti. in sabase adhik janamat ke bauddhik jnan-bhandar ki avashyakata hoti hai.

jivan mean sthirata, shaanti aur vishvasaniyata ki sthapana ka ekamatr sadhan bhakti hai.
jahaan tak meri drishti jati hai maian dekhata hooan ki paramanu shakti ne sadiyoan se manavata ko sanjoye rakhane vali komal bhavana ko nasht kar diya hai.
jab bhi maian sooryast ki adbhut lalima aur chandrama ke sauandary ko niharata hooan to mera hriday srijanakarta ke prati shraddha se bhar uthata hai.
jahaan prem hai, vahi jivan hai. eershya-dvesh vinash ki or le jate haian.
zimmedari yuvaoan ko mridu v sanyami banati hai taki ve apane dayittvoan ka nirvah karane ke lie taiyar ho sakean.
jo vyakti ahiansa mean vishvas karata hai aur eeshvar ki satta mean astha rakhata hai vah kabhi bhi parajay svikar nahian karata.
jab koee yuvak vivah ke lie dahej ki shart rakhata hai tab vah n keval apani shiksha aur apane desh ko badanam karata hai balki stri jati ka bhi apaman karata hai.

gulab ko upadesh dene ki avashyakata nahian hoti. vah to keval apani khushaboo bikherata hai. usaki khushaboo hi usaka sandesh hai.
gita mean ullikhit bhakti, karm aur prem ke marg mean manav dvara manav ke tiraskar ke lie koee sthan nahian hai.
gati jivan ka aant nahian haian. sahi arthoan mean manushy apane kartavyoan ka nirvah karate hue jivit rahata hai.

hazaroan logoan dvara kuchh saikadoan ki hatya karana bahaduri nahian hai. yah kayarata se bhi badatar hai. yah kisi bhi rashtravad aur dharm ke viruddh hai.
hamara jivan saty ka ek lanba anusandhan hai aur isaki poornata ke lie atma ki shaanti avashyak hai.
hriday mean krodh, lalasa v isi tarah ki bhavanaoan ko rakhana, sachchi asprishyata hai.
ham dharm ke nam par gau-raksha ki duhaee dete haian kiantu bal-vidhava ke roop mean maujood us manaviy gay ki suraksha se iankar kar dete haian.
hamean bachchoan ko aisi shiksha nahian deni chahie jisase ve shram ka tiraskar karean.
hamara samajavad athava samyavad ahiansa par adharit hona chahie jisamean malik mazadoor evan jamapadar kisan ke madhy paraspar sadbhavapoorn sahayog ho.

yadi samajavad ka arth shatru ke prati mitrata ka bhav rakhana hai to mujhe ek sachcha samajavadi samajha jana chahie.
yadi aandhakar se prakash utpann ho sakata hai to dvesh bhi prem mean parivartit ho sakata hai.
yadi ap nyay ke lie lad rahe haian, to eeshvar sadaiv apake sath hai.
yadi apako apane uddeshy aur sadhan tatha eeshvar mean astha hai to soory ki tapish bhi shitalata pradan karegi.
yuddhabandi ke lie prayatnarath is vishv mean un rashtroan ke lie koee sthan nahian hai jo doosare rashtroan ka shoshan kar un par varchasv sthapit karane mean lage haian.
yadi shakti ka tatpary naitik dridhata se hai to stri purushoan se adhik shreshth hai .

nari ko abala kahana apamanajanak hai. yah purushoan ka nari ke prati anyay hai.
niahshastr ahiansa ki shakti kisi bhi paristhiti mean sashastr shakti se sarvashreshth hogi.
nirmal charitr evan atmik pavitrata vala vyaktitv sahajata se logoan ka vishvas arjit karata hai aur svatah apane as pas ke vatavaran ko shuddh kar deta hai.

buddh ne apane samast bhautik sukhoan ka tyag kiya kyoanki ve sanpoorn vishv ke sath yah khushi baantana chahate the jo matr saty ki khoj mean kasht bhogane tatha balidan dene valoan ko hi prapt hoti hai.
brahmachary kya hai ? yah jivan ka ek aisa marg hai jo hamean parameshvar ki or agrasar karata hai.

ekamatr vastu jo hamean pashu se bhinn karati hai vah hai sahi aur galat ke madhy bhed karane ki kshamata jo ham sabhi mean saman roop se vidyaman hai.
ek sachche kalakar ke lie sirf vahi chehara suandar hota hai jo bahari dikhave se pare, atma ki suandarata se chamakata hai.

charitr aur shaikshanik suvidhaean hi vah pooanji hai jo mata-pita apane santan mean saman roop se sthanaantarit kar sakate haian.

vishv ke sare mahan dharm manavajati ki samanata, bhaeechare aur sahishnuta ka sandesh dete haian.
vakta ke vikas aur charitr ka vastavik pratibianb 'bhasha' hai.
vishvavidyalay ka sthan sarvochch hai. kisi bhi vaibhavashali imarat ka astitv tabhi sanbhav hai jab usaki napav thos ho.
viratapoorvak samman ke sath marane ki kala ke lie kisi vishesh prashikshan ki avashyakata nahian hoti. usake lie paramatma mean jivant shraddha kafi hai.

shaanti ka marg hi saty ka marg hai. shaanti ki apeksha saty atyadhik mahattvapoorn hai.

dharm ke nam par ham un tin lakh bal-vidhavaoan par vaidhavy thop rahe haian jinhean vivah ka arth bhi jnat nahian hai.
dharm ke bina vyakti patavar bina nav ke saman hai.

eeshvar itana nirdayi v kroor nahian hai jo purush-purush aur stri-stri ke madhy ooanch-nich ka bhed kare.

us astha ka koee mooly nahian jise acharan mean n laya ja sake.
uphanate toofan ko mat dena hai to adhik jokhim uthate hue hamean poori shakti ke sath age badhana hoga.

bharatiyoan ke ek varg ko doosare ke prati shatruta ki bhavana se dekhane ke lie prerit karane vali manovritti atmaghati hai. yah manovritti paratantrata ko chirasthayi banane mean hi upayukt hogi.

prem aur ekadhikar ek sath nahian ho sakata hai.
pratijna ke bina jivan usi tarah hai jaise langar ke bina nav ya ret par bana mahal.
pratyek bhautik apada ke pichhe ek daivi uddeshy vidyaman hota hai .
pida dvara tark mazaboot hota hai aur pida hi vyakti ki aant–drishti khol deti hai.
parajay ke kshanoan mean hi nayakoan ka nirman hota hai. aantah saphalata ka sahi arth mahan asaphalataoan ki shriankhala hai.^[1]
muththi bhar sankalpavan log, jinaki apane lakshy mean dridh astha hai, itihas ki dhara ko badal sakate haian. - ^[2]