main jivan ke baad ke jivan ki kalpana nahin kar pata ha jaise iisai ya anya dharmon ke log vishvas rakhte hain aur mante hain jaise ki sage sambandhiyon aur doston ke saath hui batachit jise maut aakar badhit kar deti hai, aur jo aage bhi jari rahti hai.
main jivan ke baad ke jivan ki kalpana nahin kar pata ha jaise iisai ya anya dharmon ke log vishvas rakhte hain aur mante hain jaise ki sage sambandhiyon aur doston ke saath hui batachit jise maut aakar badhit kar deti hai, aur jo aage bhi jari rahti hai.
kamaklaon mein kushal, vachal aur chaplus vyakti aprichit hone par bhi striyon ke chitt ko sheeghr hi jeet leta hai ya vash mein kar leta hai.
kamaklaon mein kushal, vachal aur chaplus vyakti aprichit hone par bhi striyon ke chitt ko sheeghr hi jeet leta hai ya vash mein kar leta hai.
muhavare yugon ke jatiy anubhav se bante hain aur vyakti ki zaban par aa jate hain. yug badalta hai, to muhavara bana rahta hai par arth badal jata hai.
muhavare yugon ke jatiy anubhav se bante hain aur vyakti ki zaban par aa jate hain. yug badalta hai, to muhavara bana rahta hai par arth badal jata hai.
vani mein satya rahega, to us vani ka phal pratyaksh prakat hota hai. jahan nahin bolna hai, vahan maun ki shakti honi chahiye. aisi shakti nahin hogi, to vahan shabd vyarth jayega.
vani mein satya rahega, to us vani ka phal pratyaksh prakat hota hai. jahan nahin bolna hai, vahan maun ki shakti honi chahiye. aisi shakti nahin hogi, to vahan shabd vyarth jayega.
kisi na kisi prakar ki bhasha, sanvad ke madhyam har aadgi bana hi leta hai.
kisi na kisi prakar ki bhasha, sanvad ke madhyam har aadgi bana hi leta hai.
sanvad un logon ke beech bhi nahin ho sakta, jinmen ek taraf dusron ko apna shabd bolne ka adhikar na dene vale hon, aur dusri taraf ve, jinse apna shabd bolne ka adhikar chheen liya gaya ho.
sanvad un logon ke beech bhi nahin ho sakta, jinmen ek taraf dusron ko apna shabd bolne ka adhikar na dene vale hon, aur dusri taraf ve, jinse apna shabd bolne ka adhikar chheen liya gaya ho.
striyon ki sabha mein vyakhyan dene ka bhi mauqa kaun chukna chahega. yadi sabhaon mein, shrotaon mein strijati na hoti to hamare yug mein hi vaktaon ki paidayash shayad ek chauthai rah jati.
striyon ki sabha mein vyakhyan dene ka bhi mauqa kaun chukna chahega. yadi sabhaon mein, shrotaon mein strijati na hoti to hamare yug mein hi vaktaon ki paidayash shayad ek chauthai rah jati.
prem, vinamrata aur vishvas par adharit sanvad ek samastriy sambandh ban jata hai, jiska tarkik parinam hota hai sanvadkartaon mein ek dusre par bharosa.
prem, vinamrata aur vishvas par adharit sanvad ek samastriy sambandh ban jata hai, jiska tarkik parinam hota hai sanvadkartaon mein ek dusre par bharosa.
sanchar ke nazariye se dekhen to bhi patrakarita ki bhumika mein vikhanDan hi zyada thaharta hai, juDav kam.
sanchar ke nazariye se dekhen to bhi patrakarita ki bhumika mein vikhanDan hi zyada thaharta hai, juDav kam.
bolne me.n maryaada mat chho.Dnaa। gaaliyaa.n denaa to kaayro.n ka kaam hai।
bolne me.n maryaada mat chho.Dnaa। gaaliyaa.n denaa to kaayro.n ka kaam hai।
krodh me.n aadamii apne man kii baat nahii.n kartaa, vah keval duusre ka dil dukhaanaa chaahtaa hai।
krodh me.n aadamii apne man kii baat nahii.n kartaa, vah keval duusre ka dil dukhaanaa chaahtaa hai।
shabd sanvad ko sambhav banane vala ek upakran maatr nahin, usse kuch adhik bhi hai.
shabd sanvad ko sambhav banane vala ek upakran maatr nahin, usse kuch adhik bhi hai.
vaartaalaap se buddhi viksit hotii hai kintu pratibhaa kii paaThashaala to ekaant hii hai।
vaartaalaap se buddhi viksit hotii hai kintu pratibhaa kii paaThashaala to ekaant hii hai।
sanichar ne sir jhukakar kuch kahna shuru kar diya. vartalap ki ye vahi akhil bharatiy shaili thi jise parsi thiyentron ne amar bana diya hai. iske sahare ek adami dusre se kuch kahta hai aur vahin par khaDe hue tisre adami ko kanonkan khabar nahin hoti; ye dusri baat hai ki sau gaz ki duri tak phaile hue darshakgan us baat ko achchhi tarah sunkar samajh lete hain aur pure janasmuday mein stej par khaDe hue dusre adami ko chhoDkar, sabhi log jaan lete hain ki aage kya honevala hai.
sanichar ne sir jhukakar kuch kahna shuru kar diya. vartalap ki ye vahi akhil bharatiy shaili thi jise parsi thiyentron ne amar bana diya hai. iske sahare ek adami dusre se kuch kahta hai aur vahin par khaDe hue tisre adami ko kanonkan khabar nahin hoti; ye dusri baat hai ki sau gaz ki duri tak phaile hue darshakgan us baat ko achchhi tarah sunkar samajh lete hain aur pure janasmuday mein stej par khaDe hue dusre adami ko chhoDkar, sabhi log jaan lete hain ki aage kya honevala hai.
सभी अच्छी किताबों का अध्ययन करना, अतीत के श्रेष्ठ मस्तिष्कों के साथ संवाद करने जैसा है।
avlokan, sambhaashaN, vilaas, parihaas, krii.Daa, aalingan to duur rahe, striyo.n ka smraN bhii man ko vikrit karne me.n paryaapt hai।
avlokan, sambhaashaN, vilaas, parihaas, krii.Daa, aalingan to duur rahe, striyo.n ka smraN bhii man ko vikrit karne me.n paryaapt hai।
brihdaranyak upnishad mein yagyvalkya ke saath janak ki saabh mein us samay ke sabse baDe gyaniyon ke saath bahs ko gargi ne brahmodya kaha hai.
brihdaranyak upnishad mein yagyvalkya ke saath janak ki saabh mein us samay ke sabse baDe gyaniyon ke saath bahs ko gargi ne brahmodya kaha hai.
lekchar ka maza to tab hai jab sunnevale bhi samjhen ki ye bakvas kar raha hai aur bolnevala bhi samjhe ki main bakvas kar raha hoon. par kuch lekchar denevale itni gambhirta se chalte ki sunnevale ko kabhi kabhi lagta tha ye adami apne kathan ke prati sachmuch hi iimandar hai.
lekchar ka maza to tab hai jab sunnevale bhi samjhen ki ye bakvas kar raha hai aur bolnevala bhi samjhe ki main bakvas kar raha hoon. par kuch lekchar denevale itni gambhirta se chalte ki sunnevale ko kabhi kabhi lagta tha ye adami apne kathan ke prati sachmuch hi iimandar hai.
sanvad vinamrata ke bina bhi sambhav nahin hai.
sanvad vinamrata ke bina bhi sambhav nahin hai.
ye hamari gauravpurn parampara hai ki asal baat; do chaar ghante ki batachit ke baad ant mein hi nikalti hai.
ye hamari gauravpurn parampara hai ki asal baat; do chaar ghante ki batachit ke baad ant mein hi nikalti hai.
natk mein shabdon se moh ho jata hai ye phaltu ka moh janalewa ho jata hai abhineta ke liye bhi, nirdeshak ke liye bhi, ye baat mujhe ranjit kapur ne batai thi
natk mein shabdon se moh ho jata hai ye phaltu ka moh janalewa ho jata hai abhineta ke liye bhi, nirdeshak ke liye bhi, ye baat mujhe ranjit kapur ne batai thi
jab koi adami batachit mein aisa rukh apna le jaisa ki peshevar gavah kachahri mein sach kahne ki qasam khakar jirah mein dikhate hain, to aage saval puchhna bekar hai.
jab koi adami batachit mein aisa rukh apna le jaisa ki peshevar gavah kachahri mein sach kahne ki qasam khakar jirah mein dikhate hain, to aage saval puchhna bekar hai.
unki batachit kisi ek aisi ghatna ke bare mein hoti rahi dopahar, phantush, chakachak, ‘taash’, aur ‘paise’ ka zikr usi bahutayat se hua jo planing kamishan ke ahalkaron mein ‘ivailyueshan’, ‘koarDineshan’, ‘Davteling’ ya sahitykaron mein ‘pariprekshya’, ‘ayam’, ‘yugbodh’, ‘sandarbh’ aadi kahne mein pai jati hai.
unki batachit kisi ek aisi ghatna ke bare mein hoti rahi dopahar, phantush, chakachak, ‘taash’, aur ‘paise’ ka zikr usi bahutayat se hua jo planing kamishan ke ahalkaron mein ‘ivailyueshan’, ‘koarDineshan’, ‘Davteling’ ya sahitykaron mein ‘pariprekshya’, ‘ayam’, ‘yugbodh’, ‘sandarbh’ aadi kahne mein pai jati hai.
vichar ke manch ka istemal kisi ek vishay par baar baar sochne ke liye nahin ho sakta. koi manchadhish aisa karta hai to ashanka phail jati hai ki uska koi svaarth hai.
vichar ke manch ka istemal kisi ek vishay par baar baar sochne ke liye nahin ho sakta. koi manchadhish aisa karta hai to ashanka phail jati hai ki uska koi svaarth hai.
janta se sanvad karna na to uske saath ki jane vali koi riyayat hai, aur na use diya jane vala koi uphaar.
janta se sanvad karna na to uske saath ki jane vali koi riyayat hai, aur na use diya jane vala koi uphaar.
hum bachpan se gadya bolte aa rahe hain, lekin gadya kaisi duruh cheez hai ye pratham gadykaron ki pachna dekhkar hi samajh sakte hain.
hum bachpan se gadya bolte aa rahe hain, lekin gadya kaisi duruh cheez hai ye pratham gadykaron ki pachna dekhkar hi samajh sakte hain.
sanvad ke bina koi sampreshan nahin hota, aur sampreshan ke bina koi sachchi shiksha nahin ho sakti.
sanvad ke bina koi sampreshan nahin hota, aur sampreshan ke bina koi sachchi shiksha nahin ho sakti.
pa.Dhnaa, maun vaartaalaap ke atirikt kyaa hai ?
pa.Dhnaa, maun vaartaalaap ke atirikt kyaa hai ?
kam baate.n kiiji.e, kam me.n baate.n kiiji.e aur kaam kii hii baate.n kiiji.e।
kam baate.n kiiji.e, kam me.n baate.n kiiji.e aur kaam kii hii baate.n kiiji.e।
lok eshna ya lok ranjan aisi bala hai ki kaise hi aap chokhe se chokhe sach kahne vale ya sachcha bartav rakhne vale ho kuch na kuch banavat kiye bina chal hi nahin sakta.
lok eshna ya lok ranjan aisi bala hai ki kaise hi aap chokhe se chokhe sach kahne vale ya sachcha bartav rakhne vale ho kuch na kuch banavat kiye bina chal hi nahin sakta.
vaartaalaap me.n achchhaa svbhaav vaagvidagdhata kii apeksha adhik sukhkar hotaa hai aur vah vyaktitv ko ek a.isii aatma pradaan kartaa hai jo saundarya kii apeksha adhik pyaarii hotii hai।
vaartaalaap me.n achchhaa svbhaav vaagvidagdhata kii apeksha adhik sukhkar hotaa hai aur vah vyaktitv ko ek a.isii aatma pradaan kartaa hai jo saundarya kii apeksha adhik pyaarii hotii hai।
yadi main dusron ko hamesha agyani bataun aur apne agyan ko na dekhen, to main sanvad kaise kar sakta hoon?
yadi main dusron ko hamesha agyani bataun aur apne agyan ko na dekhen, to main sanvad kaise kar sakta hoon?
jo baat kahii ja saktii hai vah aspashT ruup se bhii kahii ja saktii hai।
jo baat kahii ja saktii hai vah aspashT ruup se bhii kahii ja saktii hai।
jo vishv ko naam dena chahte hon aur jo use naam na dena chahte hon, aise logon ke beech sanvad nahin ho sakta.
jo vishv ko naam dena chahte hon aur jo use naam na dena chahte hon, aise logon ke beech sanvad nahin ho sakta.
vaartaalaap ke pravaah ke madhya kisii ko hastakshep karne se ba.Dii ashishTata nahii.n ho saktii।
vaartaalaap ke pravaah ke madhya kisii ko hastakshep karne se ba.Dii ashishTata nahii.n ho saktii।
prati writt ka arth hai takrahat
prati writt ka arth hai takrahat
bhashaon ki jankari ke bina paDhne aur logon se batachit karne ki yogyata ka vikas nahin ho sakta.
bhashaon ki jankari ke bina paDhne aur logon se batachit karne ki yogyata ka vikas nahin ho sakta.
aaj ik aur baras biit gayā us ke baġhair
jis ke hote hue hote the zamāne mere
