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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.

jo mahan sant vishv maay ke svapn se jaag jate hain aur is satya ko pahchan lete hain ki ye vishv to iishvar ke man ki keval ek kalpana hai, ve sharir ke saath jo chahe kar sakte hain, kyonki unhen ye gyaan ho jata hai sharir uurja ka keval ek aisa ghanibhut ya sanghnit roop hai jismen jaisa chahe parivartan kiya ja sakta hai.

jo mahan sant vishv maay ke svapn se jaag jate hain aur is satya ko pahchan lete hain ki ye vishv to iishvar ke man ki keval ek kalpana hai, ve sharir ke saath jo chahe kar sakte hain, kyonki unhen ye gyaan ho jata hai sharir uurja ka keval ek aisa ghanibhut ya sanghnit roop hai jismen jaisa chahe parivartan kiya ja sakta hai.

jo (vyakti) paropakar mein sanlagr hone ke karan apne svaarth ka parityag karta hai aur guni (vyakti) ke sathasdaiv abhinnata ka achran karta hai (arthat unhen apne se abhinn manata hai. ) jiske hriday se svabhav se hi sundar datrigaurav sphurit hota hai. jo shaktiman hai aisa koi uttam purush sarvashreshth hai.

jo (vyakti) paropakar mein sanlagr hone ke karan apne svaarth ka parityag karta hai aur guni (vyakti) ke sathasdaiv abhinnata ka achran karta hai (arthat unhen apne se abhinn manata hai. ) jiske hriday se svabhav se hi sundar datrigaurav sphurit hota hai. jo shaktiman hai aisa koi uttam purush sarvashreshth hai.

prkrit satya parcharak hi jagat ke prkrit manglakankshi hain. unki daya se kitne jivon ka jo atmonnyan hota hai uski iyatta nahin.

prkrit satya parcharak hi jagat ke prkrit manglakankshi hain. unki daya se kitne jivon ka jo atmonnyan hota hai uski iyatta nahin.

jo log mahapurush ban ge ve pagal ho sakte hain.

jo log mahapurush ban ge ve pagal ho sakte hain.

kisi moort adarsh mein jinki karmmay atut asakti ne—samay ya sima ko atikram kar unhen sahj bhaav se bhagvan bana diya hai—jinke kavya, darshan evan vigyan man ke bhale bure vichchhinn sanskaron ko bhed kar us adarsh mein hi sarthak ho uthe hain—ye hi hain sad‌guru.

kisi moort adarsh mein jinki karmmay atut asakti ne—samay ya sima ko atikram kar unhen sahj bhaav se bhagvan bana diya hai—jinke kavya, darshan evan vigyan man ke bhale bure vichchhinn sanskaron ko bhed kar us adarsh mein hi sarthak ho uthe hain—ye hi hain sad‌guru.

gunvan vyakti samaj mein aadar ka paatr hota hai. gun virup vyakti ko bhi saubhagyashali bana dete hain.

gunvan vyakti samaj mein aadar ka paatr hota hai. gun virup vyakti ko bhi saubhagyashali bana dete hain.

deh bhumi par iishvar sakshatkar ki fasal kaat lene ke baad siddh purush apne sharir ki chinta nahin karta. phir wo dusron ke kasht kam karne ke liye apne sharir ko rogagrast hone bhi deta hai, to bhi uske kabhi dushit na ho sakne vale man par uska prabhav nahin paDta.

deh bhumi par iishvar sakshatkar ki fasal kaat lene ke baad siddh purush apne sharir ki chinta nahin karta. phir wo dusron ke kasht kam karne ke liye apne sharir ko rogagrast hone bhi deta hai, to bhi uske kabhi dushit na ho sakne vale man par uska prabhav nahin paDta.

mahapurush pravar (sajjan) vipann hone par bhi vilakshan udarta dikhlate hain. kalagaru agni mae jalne par (bhee) charon or alaukik sugandh prakat karta hai.

mahapurush pravar (sajjan) vipann hone par bhi vilakshan udarta dikhlate hain. kalagaru agni mae jalne par (bhee) charon or alaukik sugandh prakat karta hai.

sajjan bina kahe hi (lok ke liye) hitkar acharnon se sampurn sansar ko atyadhik anandit karta hai. chandrma kiske dvara pararthna karne par apni saral (shital) kirnon se kumudinikul ko viksit karta hai.

sajjan bina kahe hi (lok ke liye) hitkar acharnon se sampurn sansar ko atyadhik anandit karta hai. chandrma kiske dvara pararthna karne par apni saral (shital) kirnon se kumudinikul ko viksit karta hai.

sant apni pranshsa nahin karta, isse sarvatr uski pranshsa hoti hai. apne karya ke prati wo ahankar nahin karta, isse wo sthayi hota hai. wo kisi ka virodh nahin karta, isi se koi bhi vyakti uska virodh nahin karta.

sant apni pranshsa nahin karta, isse sarvatr uski pranshsa hoti hai. apne karya ke prati wo ahankar nahin karta, isse wo sthayi hota hai. wo kisi ka virodh nahin karta, isi se koi bhi vyakti uska virodh nahin karta.

shubh ganon se yukt (sajjan) ati vipattigrast hote hue bhi paropakar hi karta hai. is vishay mein murchchhit (stambhit) athva bhasmibhut para (namak rasayan vishesh) udahran hai.

shubh ganon se yukt (sajjan) ati vipattigrast hote hue bhi paropakar hi karta hai. is vishay mein murchchhit (stambhit) athva bhasmibhut para (namak rasayan vishesh) udahran hai.

mahan banne ke updeshon aur udbodhnon se kisi ka laabh nahin hai. sadharan adami unka palan nahin kar sakta. agar palan karne lage, to maze mein uski zindagi barbad ho sakti hai. aur jise mahan hona hi hai, wo mahan hone ke liye in updeshon ki raah nahin dekhega. use khud raah dikhti hai.

mahan banne ke updeshon aur udbodhnon se kisi ka laabh nahin hai. sadharan adami unka palan nahin kar sakta. agar palan karne lage, to maze mein uski zindagi barbad ho sakti hai. aur jise mahan hona hi hai, wo mahan hone ke liye in updeshon ki raah nahin dekhega. use khud raah dikhti hai.

niti janne vale chahe ninda karen chahe stuti aur lakshmi chahe ghar mein bahut si aave chahe chali jaye, praan chahe abhi jaye chahe kalpant mein, parantu dheer log nyaay ka maarg chhoDkar ek pag bhi usse bahar nahin chalte.

niti janne vale chahe ninda karen chahe stuti aur lakshmi chahe ghar mein bahut si aave chahe chali jaye, praan chahe abhi jaye chahe kalpant mein, parantu dheer log nyaay ka maarg chhoDkar ek pag bhi usse bahar nahin chalte.

mahapurush mool roop se vidrohi hota hai, vidrohi hue bina wo mahan ho hi nahin sakta. bhitar vidroh ki ye jvala jitni balavti hogi, utna hi mahan uska jivan hoga.

mahapurush mool roop se vidrohi hota hai, vidrohi hue bina wo mahan ho hi nahin sakta. bhitar vidroh ki ye jvala jitni balavti hogi, utna hi mahan uska jivan hoga.

jaise phal lagne se vriksh namr ho jate hain, jaise navin jal bharne se megh bhumi par jhuk jate hai, vaise hi satpurush bhi sampatti praapt kar ke uddhat nahin hote, kintu namr ho jate hain.

jaise phal lagne se vriksh namr ho jate hain, jaise navin jal bharne se megh bhumi par jhuk jate hai, vaise hi satpurush bhi sampatti praapt kar ke uddhat nahin hote, kintu namr ho jate hain.

pratham hriday hai, aur phir buddhi। pratham siddhaant aur phir prmaaN। pratham sphurNaa aur phir uske anukuul tark। pratham karm aur phir buddhi। isiili.e buddhi karmaanusaariNii kahii ga.ii hai। manushya jo bhii kartaa hai, ya karnaa chaahtaa hai uskaa samarthan karne ke li.e prmaaN bhii DhuunDh nikaaltaa hai।

pratham hriday hai, aur phir buddhi। pratham siddhaant aur phir prmaaN। pratham sphurNaa aur phir uske anukuul tark। pratham karm aur phir buddhi। isiili.e buddhi karmaanusaariNii kahii ga.ii hai। manushya jo bhii kartaa hai, ya karnaa chaahtaa hai uskaa samarthan karne ke li.e prmaaN bhii DhuunDh nikaaltaa hai।

jaise makDi apne tantuon se shunya grihakash mein tantu jaal ko phailati hui grih chhidron ko sheeghr hi Dhak leti hai usi prakar sajjan apne (audarya aadi) gun samuh se jaD purush mein bhi (uttam) gunon ka sanchar karta hua tatha (uske) doshon ko sheeghr hi Dhakta hua sarvashreshth hota hai.

jaise makDi apne tantuon se shunya grihakash mein tantu jaal ko phailati hui grih chhidron ko sheeghr hi Dhak leti hai usi prakar sajjan apne (audarya aadi) gun samuh se jaD purush mein bhi (uttam) gunon ka sanchar karta hua tatha (uske) doshon ko sheeghr hi Dhakta hua sarvashreshth hota hai.

adhyatmik niyam ye anivarya nahin banata ki koi guru ya siddh purush jab jab dusre kisi manushya ko rogmukt karen to wo svayan bimar ho jayen.

adhyatmik niyam ye anivarya nahin banata ki koi guru ya siddh purush jab jab dusre kisi manushya ko rogmukt karen to wo svayan bimar ho jayen.

jo adami poorv mein asambaddh pratit hone vale tathyon ke beech naya rishta joDta hai; wo ainstain jaisa mahan vaigyanik hota hai, athva gandhi aur lenin jaisa samajik krantikari.

jo adami poorv mein asambaddh pratit hone vale tathyon ke beech naya rishta joDta hai; wo ainstain jaisa mahan vaigyanik hota hai, athva gandhi aur lenin jaisa samajik krantikari.

vishal buddhi ki karya prnali bhi vishal hoti hai.

vishal buddhi ki karya prnali bhi vishal hoti hai.

jagat ke samast aishvarya gyaan, prem evan—karm jinke andar sahj utsarit hai, aur jinke prati asakti se manushya ka vichchhitr jivan evan jagat ke samast virodhon ka charam samadhan laabh hota hai—ve hi hain manushya ke bhagvan.

jagat ke samast aishvarya gyaan, prem evan—karm jinke andar sahj utsarit hai, aur jinke prati asakti se manushya ka vichchhitr jivan evan jagat ke samast virodhon ka charam samadhan laabh hota hai—ve hi hain manushya ke bhagvan.

sant apne liye sanchay nahin karta. jitna adhik wo dusron par kharch karta hai, utna hi wo sampann hota hai.

sant apne liye sanchay nahin karta. jitna adhik wo dusron par kharch karta hai, utna hi wo sampann hota hai.

partantr deshavasi ke liye vahi manushya pujya ho jata hai, jisne kisi bhi desh ke liye bandhan katne ke liye apna haath baDhaya ho.

partantr deshavasi ke liye vahi manushya pujya ho jata hai, jisne kisi bhi desh ke liye bandhan katne ke liye apna haath baDhaya ho.

shreshthta ki kasauti ko lekar hamare sahitya mein rachnakaron aur alochkon ke do teen baDe mazbut aur suprichit kheme hain; inki manytayen aur drishtiyan atyant suparibhashit hain aur apne ko ek dusre se bhinn manne mein hi unki saiddhantik sarthakta samjhi jati hai, par ek mamle mein donon khemon ke sadasya ek jaise hain. ve ek or bhavukta virodh ko ek svatः siddh mulya mante hain aur dusri or akele mein ve sabhi bhavuk hone ki apar kshamata dikha sakte hain—sab nahin to adhikansh. unhin adhikansh mein ek main bhi hoon.

shreshthta ki kasauti ko lekar hamare sahitya mein rachnakaron aur alochkon ke do teen baDe mazbut aur suprichit kheme hain; inki manytayen aur drishtiyan atyant suparibhashit hain aur apne ko ek dusre se bhinn manne mein hi unki saiddhantik sarthakta samjhi jati hai, par ek mamle mein donon khemon ke sadasya ek jaise hain. ve ek or bhavukta virodh ko ek svatः siddh mulya mante hain aur dusri or akele mein ve sabhi bhavuk hone ki apar kshamata dikha sakte hain—sab nahin to adhikansh. unhin adhikansh mein ek main bhi hoon.

sansar mein jin logon ko atyadhik shraddha ki drishti se dekha gaya hai ve duःkha ke avtar hote hain—sukh chain mein jivan bitanevale lakshmi ke daas kabhi pujaniy nahin hue, aur na bhavishya mein honge.

sansar mein jin logon ko atyadhik shraddha ki drishti se dekha gaya hai ve duःkha ke avtar hote hain—sukh chain mein jivan bitanevale lakshmi ke daas kabhi pujaniy nahin hue, aur na bhavishya mein honge.

jo vyakti chhota hai wo vishv sansar ko asankhya badhaon ka rajya samajhta hai. badhayen uski drishti ko avruddh karti hain aur uski ashaon par aghat karti hain. isiliye wo satya ko nahin janta, badhaon ko hi satya ke roop mein dekhta hai. lekin jo vyakti mahan hai wo badhaon se mukt hokar satya ko dekh sakta hai. tabhi mahan logon ki baten chhote vyaktiyon ki baton ke bilkul viprit hoti hain.

jo vyakti chhota hai wo vishv sansar ko asankhya badhaon ka rajya samajhta hai. badhayen uski drishti ko avruddh karti hain aur uski ashaon par aghat karti hain. isiliye wo satya ko nahin janta, badhaon ko hi satya ke roop mein dekhta hai. lekin jo vyakti mahan hai wo badhaon se mukt hokar satya ko dekh sakta hai. tabhi mahan logon ki baten chhote vyaktiyon ki baton ke bilkul viprit hoti hain.

mahapurushon ke nidhan par parkon mein honevali sarvajnik sabhayen ya bazar ki haDtal bahut had tak rasm adayagi hai. par rasmen bhi hamari sanskritik virasat aur samajik jivan ka avibhajya ang hai aur yadi yashpal jaise sahityakar ke na rahne par bhi aisi rasmen ada nahin ki jati to usse kuch aise nishkarsh nikalte hain jinse is desh ke sahitykarmiyon ko sahitya ki sthiti ke vishay mein yatharth drishti mil sakti hai.

mahapurushon ke nidhan par parkon mein honevali sarvajnik sabhayen ya bazar ki haDtal bahut had tak rasm adayagi hai. par rasmen bhi hamari sanskritik virasat aur samajik jivan ka avibhajya ang hai aur yadi yashpal jaise sahityakar ke na rahne par bhi aisi rasmen ada nahin ki jati to usse kuch aise nishkarsh nikalte hain jinse is desh ke sahitykarmiyon ko sahitya ki sthiti ke vishay mein yatharth drishti mil sakti hai.

apriyavchan ke to daridr, priy vachnon se sampann, apni hi stri se santusht aur parai ninda se rahit jo purush hain, unse kahin kahin prithvi shobhayaman hai, arthat aise purush sabhi jagah nahin milte.

apriyavchan ke to daridr, priy vachnon se sampann, apni hi stri se santusht aur parai ninda se rahit jo purush hain, unse kahin kahin prithvi shobhayaman hai, arthat aise purush sabhi jagah nahin milte.

kalakar hone maatr se, rachnakar hone maatr se, koi vyakti shreshth vanchhniyta ka adhikari nahin hota.

kalakar hone maatr se, rachnakar hone maatr se, koi vyakti shreshth vanchhniyta ka adhikari nahin hota.

satpurush ve hain, jo apna svaarth chhoD kar dusre ke karya ko sadhte hain, samanya purush ve hain, jo apne aur paraye donon ke karyon ko sadhan karte hain aur manushyon mein rakshas ve purush hain, jo apne hit ke liye paraye ke karya ko nasht karte hain aur jo vyarth paraye karya ki hani karte hain.

satpurush ve hain, jo apna svaarth chhoD kar dusre ke karya ko sadhte hain, samanya purush ve hain, jo apne aur paraye donon ke karyon ko sadhan karte hain aur manushyon mein rakshas ve purush hain, jo apne hit ke liye paraye ke karya ko nasht karte hain aur jo vyarth paraye karya ki hani karte hain.

satpurushon ko gyaan manamdadi nasht karne hetu hota hai aur vahi gyaan durjnon ko madman utpann karta hai, jaise ekaant sthaan sanymi purushon ko mukti sadhan ka hetu hota hai aur kamaturon ko kamasadhan ka karan hota hai.

satpurushon ko gyaan manamdadi nasht karne hetu hota hai aur vahi gyaan durjnon ko madman utpann karta hai, jaise ekaant sthaan sanymi purushon ko mukti sadhan ka hetu hota hai aur kamaturon ko kamasadhan ka karan hota hai.

jinko paramarth arthat mokshparyant ka sadhan praapt hai, aise panDiton ka apman mat karo; kyonki tumhari trin ke saman tuchchh lakshmi unko rok na sakegi, jaise navin mad ki dhara se shobhit shyaam mastak vale hathi ko kamal ke Danthal ka soot nahin rok sakta.

jinko paramarth arthat mokshparyant ka sadhan praapt hai, aise panDiton ka apman mat karo; kyonki tumhari trin ke saman tuchchh lakshmi unko rok na sakegi, jaise navin mad ki dhara se shobhit shyaam mastak vale hathi ko kamal ke Danthal ka soot nahin rok sakta.

buddhi nahii.n aayegii, buddhi nahii.n aa.egii yadi mahaan santo.n kii baat nahii.n sunoge। buddhi nahii.n aa.egii, chaahe anek prakaar kii vidyaa siikh lo।

buddhi nahii.n aayegii, buddhi nahii.n aa.egii yadi mahaan santo.n kii baat nahii.n sunoge। buddhi nahii.n aa.egii, chaahe anek prakaar kii vidyaa siikh lo।

manasvi purush karysiddhi ke liye sukh duःkha ki chinta nahin karta hai.

manasvi purush karysiddhi ke liye sukh duःkha ki chinta nahin karta hai.

jo vastav mein mahapurush hote hain ve janm lete hi mahan yug mein sthaan grhan karte hain.

jo vastav mein mahapurush hote hain ve janm lete hi mahan yug mein sthaan grhan karte hain.

adami amar wo hota hai, jiska naam khuda dekhkar, ye na puchha jaye ki ye kya tha.

adami amar wo hota hai, jiska naam khuda dekhkar, ye na puchha jaye ki ye kya tha.

nanak ka hai kathan ki ve baDbhagi, kar rakha satya jinhonne ur mein dharan.

nanak ka hai kathan ki ve baDbhagi, kar rakha satya jinhonne ur mein dharan.

apne mahan purushon ko devta ka roop de dena aur devta ke aasan par bithane ke baad unke updeshon ko chhoD dena, manushya jati ko zyada pasand hai.

apne mahan purushon ko devta ka roop de dena aur devta ke aasan par bithane ke baad unke updeshon ko chhoD dena, manushya jati ko zyada pasand hai.

jab anya sab log ek svar se kahte haih hamare samne keval andhkar hai, tab mahapurush vishvas ke saath ye kah sakta haih vedahametan purush mahant adityvarn tamasः parastat—samast andhkar se mukt hokar main usi ko janta hoon jo mahan hai, jyotirmay hai.

jab anya sab log ek svar se kahte haih hamare samne keval andhkar hai, tab mahapurush vishvas ke saath ye kah sakta haih vedahametan purush mahant adityvarn tamasः parastat—samast andhkar se mukt hokar main usi ko janta hoon jo mahan hai, jyotirmay hai.

bharatvarsh ke jin mahapurushon ka manav jati ke vicharon par sthayi prabhav paDa hai, unmen shrikrishn ka sthaan pramukh hai.

bharatvarsh ke jin mahapurushon ka manav jati ke vicharon par sthayi prabhav paDa hai, unmen shrikrishn ka sthaan pramukh hai.

koi virla vicharavan hi janta hai ki is duniya mein sarvashreshth karm prabhu ki stuti karni hai.

koi virla vicharavan hi janta hai ki is duniya mein sarvashreshth karm prabhu ki stuti karni hai.

dosh aur trutiyan to un baDe baDe veer purushon mein bhi rahi hain jo apne mahatmya se unnatmastak hain. un trutiyon ko atmsat karke hi baDe hue hain.

dosh aur trutiyan to un baDe baDe veer purushon mein bhi rahi hain jo apne mahatmya se unnatmastak hain. un trutiyon ko atmsat karke hi baDe hue hain.

uchch achran ke ashiq apni sharirik indriyon ko vikaron se bachane ke liye kai tarah ke tap, kasht jhelte hain.

uchch achran ke ashiq apni sharirik indriyon ko vikaron se bachane ke liye kai tarah ke tap, kasht jhelte hain.

kisi mahapurush ke saath tum apni tulna na karo, kintu sarvada unka anusran karo.

kisi mahapurush ke saath tum apni tulna na karo, kintu sarvada unka anusran karo.

paagal bane binaa ko.ii mahaan nahii.n ho saktaa। parantu iskaa yah arth nahii.n ki pratyek paagal vyakti mahaan hotaa hai।

paagal bane binaa ko.ii mahaan nahii.n ho saktaa। parantu iskaa yah arth nahii.n ki pratyek paagal vyakti mahaan hotaa hai।

koi bhi desh apni bhautik uplabdhiyon ke karan nahin, balki apne mahapurushon ke karan jivit rahta hai.

koi bhi desh apni bhautik uplabdhiyon ke karan nahin, balki apne mahapurushon ke karan jivit rahta hai.

main un sajjnon mitron par balihari jata hoon jis par maya ka parda nahin paDa, jinki sangati karke mainne apna man unse joD liya hai.

main un sajjnon mitron par balihari jata hoon jis par maya ka parda nahin paDa, jinki sangati karke mainne apna man unse joD liya hai.

santon ki sangati mein naam rupi khazana milta hai aur atmik jivan dene vala naam rupi amrit bhanDar chakha jata hai.

santon ki sangati mein naam rupi khazana milta hai aur atmik jivan dene vala naam rupi amrit bhanDar chakha jata hai.

sajjan manushya apni kshudrta se duःkhi hota hai, dusre ke kami par dhyaan nahin deta.

sajjan manushya apni kshudrta se duःkhi hota hai, dusre ke kami par dhyaan nahin deta.