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jo kamzori sab manushyon mein ho sakti hai wo kamzori nahin, balki manushya ki prkriti ka gun dharm hai!

jo kamzori sab manushyon mein ho sakti hai wo kamzori nahin, balki manushya ki prkriti ka gun dharm hai!

ek niri kamakaji drishti ke dvara ek kamakaji vyakti ko khet, krishi vigyan aur nitishastr ki kitabon ke pannon ki tarah dikhai dete hain, kheton ki hariyali kis tarah se gaanv ke kone tak phail gai hai—use bhavuk hi dekhta hai.

ek niri kamakaji drishti ke dvara ek kamakaji vyakti ko khet, krishi vigyan aur nitishastr ki kitabon ke pannon ki tarah dikhai dete hain, kheton ki hariyali kis tarah se gaanv ke kone tak phail gai hai—use bhavuk hi dekhta hai.

जो किसी चीज़ की इच्छा न रखता हो और प्रकृति के साथ विलीन न हो, उसके लिए प्रकृति के अनेक परिवर्तन, सौंदर्य और उदात्तता का एक अनुपम दृश्य प्रस्तुत करते हैं।

rang aur roop mein avichchhedya sambandh hota hai. jahan roop vahan rang, jahan rang vahan roop. ye hai prakritik niyam.

rang aur roop mein avichchhedya sambandh hota hai. jahan roop vahan rang, jahan rang vahan roop. ye hai prakritik niyam.

prkriti mein pratyaksh ki hum pratiti karte hain, sahitya aur lalil kala mein apratyaksh hamare nikat pratiyaman hota hai.

prkriti mein pratyaksh ki hum pratiti karte hain, sahitya aur lalil kala mein apratyaksh hamare nikat pratiyaman hota 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.

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.

khel prkriti ki sabse sundar rachna hain.

khel prkriti ki sabse sundar rachna hain.

kavita ke rang chitrakla ke prkriti rang nahin hote.

kavita ke rang chitrakla ke prkriti rang nahin hote.

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.

bahut se buddhiman logon ke paas samajh ki kami hoti hai, bahut se murkhon ke paas dayalu svbhaav hota hai, khushi ka ant aksar ansuon mein hota hai, lekin man ke andar kya hai—yah kabhi nahin bataya ja sakta hai.

bahut se buddhiman logon ke paas samajh ki kami hoti hai, bahut se murkhon ke paas dayalu svbhaav hota hai, khushi ka ant aksar ansuon mein hota hai, lekin man ke andar kya hai—yah kabhi nahin bataya ja sakta hai.

aadim manav prkriti ko apne pratyaksh vyvahar mein baratta hai.

aadim manav prkriti ko apne pratyaksh vyvahar mein baratta hai.

ye jagat na ashavadi hai, na nirashavadi, wo donon ka mishran hai aur ant mein hum dekhenge ki sabhi dosh prkriti ke kandhon se hatakar hamare apne uupar rakh diya jata hai.

ye jagat na ashavadi hai, na nirashavadi, wo donon ka mishran hai aur ant mein hum dekhenge ki sabhi dosh prkriti ke kandhon se hatakar hamare apne uupar rakh diya jata hai.

hamein apni teen avasthayen dikhai deti hain. tinon hi baDe stron par manav jivan ka nirman kar Dalti hain. ek avastha hai prakritik, dusri dharmik naitikta ki aur tisri hoti hai adhyatmikta ki.

hamein apni teen avasthayen dikhai deti hain. tinon hi baDe stron par manav jivan ka nirman kar Dalti hain. ek avastha hai prakritik, dusri dharmik naitikta ki aur tisri hoti hai adhyatmikta ki.

kavya ka jo charam lakshya sarvabhut ko atmbhut karake anubhav karana hai (darshan ke saman keval gyaan karana nahin) uske sadhan mein bhi ahankar ka tyaag avashyak hai. jab tak is ahankar se pichha na chhutega tab tak prkriti ke sab roop manushya ki anubhuti ke bhitar nahin aa sakte.

kavya ka jo charam lakshya sarvabhut ko atmbhut karake anubhav karana hai (darshan ke saman keval gyaan karana nahin) uske sadhan mein bhi ahankar ka tyaag avashyak hai. jab tak is ahankar se pichha na chhutega tab tak prkriti ke sab roop manushya ki anubhuti ke bhitar nahin aa sakte.

jis kavi mein prakritik drishya aur prkriti ke kaushal dekhne aur samajhne ka jitna hi adhik gyaan hota hai wo utna hi baDa kavi bhi hota hai.

jis kavi mein prakritik drishya aur prkriti ke kaushal dekhne aur samajhne ka jitna hi adhik gyaan hota hai wo utna hi baDa kavi bhi hota hai.

jin prakritik drishyon ke beech hamare aadim purvaj rahe aur ab bhi manushya jati ka adhikansh (jo nagron mein nahin aa gaya hai) apni aayu vyatit karta hai, unke prati prembhav poorv sahacharya ke prabhav se sanskar ya vasana ke roop mein hamare antःkaran mein nihit hai.

jin prakritik drishyon ke beech hamare aadim purvaj rahe aur ab bhi manushya jati ka adhikansh (jo nagron mein nahin aa gaya hai) apni aayu vyatit karta hai, unke prati prembhav poorv sahacharya ke prabhav se sanskar ya vasana ke roop mein hamare antःkaran mein nihit hai.

jis prakar sinema ke chitr vastavik pratit hote hain parantu hote hain, maatr parkash aur chhaya ke mile jule chitr, usi prakar srishti ki vividhta bhi ek bhram maatr hai.

jis prakar sinema ke chitr vastavik pratit hote hain parantu hote hain, maatr parkash aur chhaya ke mile jule chitr, usi prakar srishti ki vividhta bhi ek bhram maatr hai.

ghumakkaD prkriti ya manavta ko tatasth drishti se nahin dekhta, unke prati uski apar sahanubhuti hoti hai aur yadi wo vahan pahunchta hai, to keval apni ghumakkDi pyaas hi pura nahin karta, balki duniya ka dhyaan un pichhDi jatiyon ki or akrisht karta hai.

ghumakkaD prkriti ya manavta ko tatasth drishti se nahin dekhta, unke prati uski apar sahanubhuti hoti hai aur yadi wo vahan pahunchta hai, to keval apni ghumakkDi pyaas hi pura nahin karta, balki duniya ka dhyaan un pichhDi jatiyon ki or akrisht karta hai.

manav prkriti ke jitne adhik rupon ke saath gosvamiji ke hriday ka ragatmak samanjasya hum dekhte hain, utna adhik hindi bhasha ke aur kisi kavi ke hriday ka nahin.

manav prkriti ke jitne adhik rupon ke saath gosvamiji ke hriday ka ragatmak samanjasya hum dekhte hain, utna adhik hindi bhasha ke aur kisi kavi ke hriday ka nahin.

manav jivan ka nitya aur prkrit svarup dekhne ke liye drishti jaisi shuddh honi chahiye vaisi atit ke kshetr ke beech hi wo hoti hai. vartaman mein to hamare vyaktigat ragadvesh mein wo aisi bandhi rahti hai ki hum bahut si baton ko dekhkar bhi nahin dekhte.

manav jivan ka nitya aur prkrit svarup dekhne ke liye drishti jaisi shuddh honi chahiye vaisi atit ke kshetr ke beech hi wo hoti hai. vartaman mein to hamare vyaktigat ragadvesh mein wo aisi bandhi rahti hai ki hum bahut si baton ko dekhkar bhi nahin dekhte.

kavi ke liye sampurn prkriti gooDh sanketon se bhari hui prerit hoti hai aur alokpurn navin gyaan ka prabhav use svapn mein chaunka jata hai.

kavi ke liye sampurn prkriti gooDh sanketon se bhari hui prerit hoti hai aur alokpurn navin gyaan ka prabhav use svapn mein chaunka jata hai.

manushya ke paas keval jagat prkriti hi nahin, samaj prkriti namak ek aur ashray bhi hai. is samaj ke saath manushya ka kaun sa sambandh satya hai is baat par vichar karna chahiye.

manushya ke paas keval jagat prkriti hi nahin, samaj prkriti namak ek aur ashray bhi hai. is samaj ke saath manushya ka kaun sa sambandh satya hai is baat par vichar karna chahiye.

prkriti mein hara rang ek baat hai, sahitya mein hare ka arth alag hota hai.

prkriti mein hara rang ek baat hai, sahitya mein hare ka arth alag hota hai.

manav svbhaav pani jaisa hai. wo apne bartan ke akar mein Dhal jata hai.

manav svbhaav pani jaisa hai. wo apne bartan ke akar mein Dhal jata hai.

pyaar… prkriti ki tarah hai, lekin ulta—pahle ye phal deta hai, phir phulta hai, phir murjhane lagta hai, phir ye apne bil mein bahut gahrai tak chala jata hai, jahan koi ise nahin dekhta, jahan ye ankhon se ojhal ho jata hai aur antatः log apni aatma ke bhitar dabe us rahasya ke saath mar jate hain.

pyaar… prkriti ki tarah hai, lekin ulta—pahle ye phal deta hai, phir phulta hai, phir murjhane lagta hai, phir ye apne bil mein bahut gahrai tak chala jata hai, jahan koi ise nahin dekhta, jahan ye ankhon se ojhal ho jata hai aur antatः log apni aatma ke bhitar dabe us rahasya ke saath mar jate hain.

hamein bure svbhaav ki vyakhya heen bhavna ki nishani ke roop mein karni chahiye.

hamein bure svbhaav ki vyakhya heen bhavna ki nishani ke roop mein karni chahiye.

kisi vishay ko apne se uncha batane aur manne ka adhikar keval prkriti ko hi hai, kisi anya ko nahin.

kisi vishay ko apne se uncha batane aur manne ka adhikar keval prkriti ko hi hai, kisi anya ko nahin.

kalpana prkriti par manushya ki hukumat hai.

kalpana prkriti par manushya ki hukumat hai.

titliyan ve phool hi hain jo kisi dhoop vale din uD ge, jab prkriti svayan ko sabse adhik avishkarshil aur upjau mahsus kar rahi thi.

titliyan ve phool hi hain jo kisi dhoop vale din uD ge, jab prkriti svayan ko sabse adhik avishkarshil aur upjau mahsus kar rahi thi.

draupadi jaisa utkat, virat aur prakritik streetv ka avishkar anyatr milna mushkil hai.

draupadi jaisa utkat, virat aur prakritik streetv ka avishkar anyatr milna mushkil hai.

prkriti iishvar ki shakti ka kshetr hai aur jivatma uske prem ka kshetr hai.

prkriti iishvar ki shakti ka kshetr hai aur jivatma uske prem ka kshetr hai.

naarii prkriti ke vidhaan se nahiin, samaaj ke vidhaan se bhogya hai। prkriti me.n aur samaaj me.n strii aur purush anyonyaashray hain।

naarii prkriti ke vidhaan se nahiin, samaaj ke vidhaan se bhogya hai। prkriti me.n aur samaaj me.n strii aur purush anyonyaashray hain।

prkriti ke nana rupon ko dekhne ke liye kavi ki ankhen khuli rahni chahiye; aur sabka prabhav grhan karne ke liye uska hriday khula rahna chahiye.

prkriti ke nana rupon ko dekhne ke liye kavi ki ankhen khuli rahni chahiye; aur sabka prabhav grhan karne ke liye uska hriday khula rahna chahiye.

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.

…phool ki prkriti khilna hai.

…phool ki prkriti khilna hai.

purushon aur striyon ke beech agar koi manasik antar hai bhi, to wo unki shiksha aur haalat ke antar ka svabhavik parinam hai—usmen prakritidatt antar bahut kam hai.

purushon aur striyon ke beech agar koi manasik antar hai bhi, to wo unki shiksha aur haalat ke antar ka svabhavik parinam hai—usmen prakritidatt antar bahut kam hai.

zyadatar samay, ve bachche svasth aur mazbut hote hain, prkriti apni dekhbhal khud karti hai.

zyadatar samay, ve bachche svasth aur mazbut hote hain, prkriti apni dekhbhal khud karti hai.

prkriti qatii naitik nahin hai.

prkriti qatii naitik nahin hai.

srishti ke poorv ekatv rahta hai, srishti hui ki vaividhya shuru hua. atः yadi ye vividhta samapt ho jaye, to srishti ka hi lop ho jayega.

srishti ke poorv ekatv rahta hai, srishti hui ki vaividhya shuru hua. atः yadi ye vividhta samapt ho jaye, to srishti ka hi lop ho jayega.

jis prakar jagat anek rupatmak hai usi prakar hamara hriday bhi anek bhavatmak hai. in anek bhavon ka vyayam aur parishkar tabhi samjha ja sakta hai jabki is sabka prkrit samanjasya jagat ke bhinn bhinn rupon, vyaparon ya tathyon ke saath ho jaye.

jis prakar jagat anek rupatmak hai usi prakar hamara hriday bhi anek bhavatmak hai. in anek bhavon ka vyayam aur parishkar tabhi samjha ja sakta hai jabki is sabka prkrit samanjasya jagat ke bhinn bhinn rupon, vyaparon ya tathyon ke saath ho jaye.

daya aur dava mein koi ehsanmandi nahin hai. agar udhaar lena prakritik nahin ho to dene ka koi arth bhi hai.

daya aur dava mein koi ehsanmandi nahin hai. agar udhaar lena prakritik nahin ho to dene ka koi arth bhi hai.

sansar ki pratyek vastu mein nihit shakti ki abhivyaktiyon aur uske rupon ki ekta kisi bhi dasha mein na sambhav hai, na use hona chahiye.

sansar ki pratyek vastu mein nihit shakti ki abhivyaktiyon aur uske rupon ki ekta kisi bhi dasha mein na sambhav hai, na use hona chahiye.

strii kisii bhii avasthaa kii kyo.n na ho, prkriti se maata hai aur purush kisii bhii avasthaa ka kyo.n na ho, prkriti se baalak hai।

strii kisii bhii avasthaa kii kyo.n na ho, prkriti se maata hai aur purush kisii bhii avasthaa ka kyo.n na ho, prkriti se baalak hai।

taruni ke veshvali, kamdev ko udit karne vali, jatipushp ke sugandh ko viksit karne vali, jiske pusht payodhar ke ubhaar unnat hain, aisi varsharitu kisko nahin harshit karti hai.

taruni ke veshvali, kamdev ko udit karne vali, jatipushp ke sugandh ko viksit karne vali, jiske pusht payodhar ke ubhaar unnat hain, aisi varsharitu kisko nahin harshit karti hai.

gangotri, yamunotri ya phir narmada kunD—ye ve sthaan hain, jahan nadi pahaD ki kokh se nikalkar pahaD ki god mein aati hai.

gangotri, yamunotri ya phir narmada kunD—ye ve sthaan hain, jahan nadi pahaD ki kokh se nikalkar pahaD ki god mein aati hai.

mausam mere charon or hai zarur, par apna arth kho chuka hai.

mausam mere charon or hai zarur, par apna arth kho chuka hai.

yogashastr ke matanusar, aatma avidya ke karan prkriti ke saath sanyukt ho gai hai; prkriti ke panje se chhutkara pana hi hamara uddeshya hai. yahi sare dharmon ka ekmaatr lakshya hai.

yogashastr ke matanusar, aatma avidya ke karan prkriti ke saath sanyukt ho gai hai; prkriti ke panje se chhutkara pana hi hamara uddeshya hai. yahi sare dharmon ka ekmaatr lakshya hai.

maanav-prkriti ko davaab se kitnii ghriNaa hai।

maanav-prkriti ko davaab se kitnii ghriNaa hai।

srishti ka adhar krurata nahin, sadbhavana hai.

srishti ka adhar krurata nahin, sadbhavana hai.

yadi prkriti ke dvaar ko kaise khatkhatana chahiye,—us par kaise aghat dena chahiye, keval ye gyaat ho gaya, to bas, prkriti apna sara rahasya khol deti hai.

yadi prkriti ke dvaar ko kaise khatkhatana chahiye,—us par kaise aghat dena chahiye, keval ye gyaat ho gaya, to bas, prkriti apna sara rahasya khol deti hai.