महात्मा गाँधी के अनमोल वचन

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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 mahanh 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 mahanh asaphalataoan ki shrriankhala hai.^[1]
muththi bhar sankalpavan log, jinaki apane lakshy mean dridh astha hai, itihas ki dhara ko badal sakate haian. - ^[2]
ahiansa ka marg talavar ki dhar par chalane jaisa hai. jara si gaphalat huee ki niche a gire. ghor anyay karane vale par bhi gussa n karean, balki use prem karean, usaka bhala chahean. lekin prem karate hue bhi anyay ke vash mean n ho.
ashuddh sadhanoan ka parinam ashuddh hi hota hai.
apane ahankar par vijay pana hi prabhu ki seva hai.
asha amar hai, usaki aradhana kabhi nishphal nahian hoti.
acharan rahit vichar kitane achchhe kyoan n hoan, unhean khote moti ki tarah samajhana chahie.
apaka koee bhi kam mahatvahin ho sakata hai par mahattvapoorn yah hai ki ap kuchh karean.
'asharahit hokar karm karo' yah gita ki vah dhvani hai jo bhulaee nahian ja sakati. jo karm chho data hai vah girata hai. karm karate hue bhi jo usaka phal chho data hai vah chadhata hai.
avesh aur krodh ko vash mean kar lene se shakti badhati aur avesh ko atmabal ke roop mean parivartit kiya ja sakata hai.
atma se sanbandh rakhane vali batoan mean paise ka koee sthan nahian hai.
adami ko apane ko dhokha dene ki shakti doosaroan ko dhokha dene ki shakti se kahian adhik hai. is bat ka pratyaksh praman harek samajhadar vyakti hai.
ashaanti ke bina shaanti nahian milati. lekin ashaanti hamari apani ho. hamare man ka jab khoob manthan ho jaega, jab ham du:kh ki agni mean khoob tap jaeange, tabhi ham sachchi shaanti pa sakeange.
svasth alochana manushy ko jivan ka sahi marg dikhati hai. jo vyakti usase pareshan hota hai, use apane bare mean ganbhirata se sochana chahie.
sahi chiz ke pichhe vakt dena hamako khatakata hai, nikammi chiz ke pichhe khvar haian, aur khush hote haian.
sahas aur dhairy aise gun haian, jinaki kathin paristhitiyoan mean a p dane par b di avashyakata hoti hai.
sachche sanskriti sudhar aur sabhyata ka lakshan parigrah ki vriddhi nahian, balki vichar aur ichchhapoorvak usaki kami hai. jaise-jaise parigrah kam karate haian vaise-vase sachcha sukh aur santosh badhata hai.
satyagrah ek aisi talavar hai jisake sab or dhar hai. use kam mean lane vala aur jis par vah kam mean laee jati hai, donoan sukhi hote haian. khoon n bahakar bhi vah b di karagar hoti hai. us par n to kabhi jang hi lagata hai ar n koee chura hi sakata hai.
sach par vishvas rakho, sach hi bolo, sach hi karo. asaty jitata kyoan n lage, saty ka mukabala nahian kar sakata.
sachcha prem stuti se prakat nahian hota, seva se prakat hota hai.
sadachar aur nirmal jivan sachchi shiksha ka adhar hai.
saty sarvada svabalanbi hota hai aur bal to usake svabhav mean hi hota hai.
sachcha mooly to us shraddha ka hai, jo k di-se-k di kasauti ke samay bhi tiki rahati hai.
sangit gale se hi nikalata hai, aisa nahian hai. man ka sangit hai, iandriyoan ka hai, hriday ka hai.
samanata ka bartav aisa hona chahie ki niche vale ko usaki khabar bhi n ho.
jijnasa bina jnan nahian hota. du:kh bina sukh nahian hota.
jis tarah adhyayan karana apane ap mean kala hai usi prakar chintan karana bhi ek kala hai.
jo manushy jati ki seva karata hai vah eeshvar ki seva karata hai.
jativad atma aur rashtr, donoan ke lie nuksanadeh hai.
jis desh ko rajanitik unnati karani ho, vah yadi pahale samajik unnati nahian kar lega to rajanitik unnati akash mean mahal banane jaisi hogi.
jahaan dharm nahian, vahaan vidya, lakshmi, svasthy adi ka bhi abhav hota hai. dharmarahit sthiti mean bilkul shushkata hoti hai, shoonyata hoti hai.
jis adami ki tyag ki bhavana apani jati se age nahian badhati, vah svayan svarthi hota hai aur apani jati ko bhi svarthi banata hai.
jab ham apane pair ki dhool se bhi adhik apane ko namr samajhate haian to eeshvar hamari sahayata karata hai.
jaise soory sabako ek sa prakash deta hai, badal jaise sabake lie saman barasate haian, isi tarah vidya-vrishti sab par barabar honi chahie.
jo zamin par baithata hai, use kaun niche bitha sakata hai, jo sabaka das hai, use kaun das bana sakata hai?
jahaan b de-b de vidvanoan ki buddhi kam nahian karati, vahaan ek shraddhalu ki shraddha kam kar jati hai.
jo sudharak apane sandesh ke asvikar hone par krodhit ho jata hai, use savadhani, pratiksha aur prarthana sikhane ke lie van mean chale jana chahie.
jo hukoomat apana gan karati hai, vah chal nahian sakati.
har sudhar ka kuchh n kuchh virodh anivary hai. parantu virodh aur aandolan, ek sima tak, samaj mean svasthy ke lakshan hote haian.
ham aisa manane ki galati kabhi n karean ki gunah mean koee chhota-b da hota hai.
har vyakti ko jo chiz hridayangam ho gee hai, vah usake lie dharm hai. dharm buddhigamy vastu nahian, hridayagamy hai. isalie dharm moorkh logoan ke lie bhi hai.
hamari shraddha akhand jyoti jaisi honi chahie jo hamean prakash dene ke alava asapas ko bhi roshan kare.
hansi man ki gaanthean b di asani se khol deti hai- mere man ki hi nahian, tumhare man ki bhi.
mera lakshy sansar se maitri hai aur maian anyay ka prabalatam virodh karate hue bhi duniya ko adhik se adhik sneh de sakata hooan.
mutthi bhar sankalpavan log, jinaki apane lakshy mean dridh astha hai, itihas ki dhara ko badal sakate haian.
manushy ki sachchi pariksha vipatti mean hi hoti hai.
maangana ek lajjaspad kary hai. apane udyog se koee vastu prapt karana hi sachche manushy ka karttavy hai.
shaury kisi mean bahar se paida nahian kiya ja sakata. vah to manushy ke svabhav mean hona chahie.
shanka ke mool mean shraddha ka abhav rahata hai.
shakti bhay ke abhav mean rahati hai, n ki maans ya putthoan ke gunoan mean, jo ki hamare sharir mean hote haian.
shaantimay l daee l danevala jit se kabhi phool nahian uthata aur n maryada hi chho data hai.
sharir atma ke rahane ki jagah hone ke karan tirth jaisa pavitr hai.
prem hamean apane p dosi ya mitr par hi nahian balki jo hamare shatru hoan, un par bhi rakhana hai.
prem kabhi dava nahian karata, vah hamesha deta hai. prem hamesha kasht sahata hai. n kabhi jhuanjhalata hai, n badala leta hai.
prarthana atmashuddhi ka ahvan hai, yah vinamrata ko nimantran dena hai, yah manushyoan ke du:khoan mean bhagidar banane ki taiyari hai.
prajatantr ka arth maian yah samajhata hooan ki isamean niche se niche aur ooanche se ooanche adami ko age badhane ka saman avasar mile.
prem se bhara hriday apane prem patr ki bhool par daya karata hai aur khud ghayal ho jane par bhi usase pyar karata hai.
prarthana ya bhajan jibh se nahian hota hai. isi se gooange, totale aur moodh bhi prarthana kar sakate haian.
prem dvesh ko parast karata hai.
ek sthiti aisi hoti hai jab manushy ko vichar prakat karane ki avashyakata nahian rahati. usake vichar hi karm ban jate haian, vah sankalp se karm kar leta hai. aisi sthiti jab ati hai tab manushy akarm mean karm dekhata hai, arthat akarm se karm hota hai.
koee bhi sanskriti jivit nahian rah sakati yadi vah apane ko any se prithakh rakhane ka prayas kare.
koee asaty se saty nahian pa sakata. saty ko pane ke lie hamesha saty ka acharan karana hi hoga.
kavi ke arth ka aant hi nahian hai. jaise manushy ka vaise hi mahakavyoan ke arth ka bhi vikas hota hi rahata hai.
duniya mean rahate hue bhi sevabhav se aur seva ke lie jo jita hai, vah sannyasi hai.
duniya ka astitv shastrabal par nahian, balki saty, daya aur atmabal par hai.
galatiyaan karake, unako manjoor karake aur unhean sudhar kar hi maian age badh sakata hooan. pata nahian kyoan, kisi ke barajane se ya kisi ki chetavani se maian unnati kar hi nahian sakata. thokar lage aur dard uthe tabhi maian sikh pata hooan.
tapasya dharm ka pahala aur akhiri qadam hai.
tumhari jeb mean ek paisa hai, vah kahaan se aur kaise aya hai, vah apane se poochho. us kahani se bahut sikhoge.
nirmal aant:karan ko jis samay jo pratit ho vahi saty hai. us par dridh rahane se shuddh saty ki prapti ho jati hai.
dharm ka palan dhairy se hota hai.
dhanavan logoan ke man mean hamesha shanka rahati hai, isalie yadi ham lakshmi devi ko khush rakhana chahate haian to hamean apani patrata siddh karani hogi.
chori ka mal khane se koee shooravir nahian, din banata hai.
bina apani svikriti ke koee manushy atm-samman nahian ganvata.
b dappan sirph umr mean hi nahian, umr ke karan mile hue jnan, anubhav aur chaturaee mean bhi hai.
brahma jnan mook jnan hai, svayan prakash hai. soory ko apana prakash muanh se nahian batana p data. vah hai, yah hamean dikhaee deta hai. yahi bat brahma-jnan ke bare mean bhi hai.
vicharapoorvak kiya gaya shram uchch se uchch prakar ki samajaseva hai.
vichar hi kary ka mool hai. vichar gaya to kary gaya hi samajho.
vijay ke lie keval ek satyagrahi hi kafi hai.
vair lena ya karana manushy ka kartavy nahian hai- usaka kartavy kshama hai.
vishvas karana ek gun hai. avishvas durbalata ki janani hai.
vishvas ke bina kam karana satahavihin gaddhe mean pahuanchane ke prayatnoan ke saman hai.
vir vah hai jo shakti hone par bhi doosaroan ko darata nahian aur nirbal ki raksha karata hai.
vyakti ki pooja ki bajay gun-pooja karani chahie. vyakti to galat sabit ho sakata hai aur usaka nash to hoga hi, gunoan ka nash nahian hota.
yadi suandar dikhaee dena hai to tumhean bh dakile kap de nahian pahanana chahie. balki apane sadagunoan ko badhana chahie.
yadi hamari ichchhashakti hi kamazor hone lagegi to manasik shaktiyaan bhi usi tarah kam karane lageangi.
jnan ka aantim lakshy charitr-nirman hona chahie.
shraddha mean nirasha ka koee sthan nahian.
shraddha ke anusar hi buddhi soojhati hai.
shram pooanji se kahian shreshth hai. maian shram aur pooanji ka vivah kara dena chahata hooan. ve donoan milakar ashcharyajanak kam kar sakate haian.
shraddha mean vivad ka sthan hi nahian hai. isalie ki ek ki shraddha doosare ke kam nahian a sakati.