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mahakavi vidyapati madhyakal ke pahle aise kavi hain jinki padavali mein jan bhasha mein jansanskriti ki abhivyakti hui hai.

mahakavi vidyapati madhyakal ke pahle aise kavi hain jinki padavali mein jan bhasha mein jansanskriti ki abhivyakti hui hai.

ved aur lok, in donon ke beech sanvad ke dvara bharatiy sanskriti ka vikas hua hai. kabhi tanav bhi raha hai, dvand bhi raha hai lekin chahe wo dvand ho, chahe wo tanav ho—in sabke saath barabar ek sanvad bana raha hain.

ved aur lok, in donon ke beech sanvad ke dvara bharatiy sanskriti ka vikas hua hai. kabhi tanav bhi raha hai, dvand bhi raha hai lekin chahe wo dvand ho, chahe wo tanav ho—in sabke saath barabar ek sanvad bana raha hain.

aarya sanskriti aur aryon mein ‘rigved’ ka pramukh devta indr tha. yadyapi brahma, vishnu, mahesh—tinon ka naam liya jata hai. brahma ki mahima dhire dhire ghatti gai. indr ki mahima ghatti gai aur krishn aate ge. iska mool srot kahin lokajivan se joDkar dekhana chahiye.

aarya sanskriti aur aryon mein ‘rigved’ ka pramukh devta indr tha. yadyapi brahma, vishnu, mahesh—tinon ka naam liya jata hai. brahma ki mahima dhire dhire ghatti gai. indr ki mahima ghatti gai aur krishn aate ge. iska mool srot kahin lokajivan se joDkar dekhana chahiye.

lekhak ka kartavya hai pathak ko apni bhashik sanskriti se joDna.

lekhak ka kartavya hai pathak ko apni bhashik sanskriti se joDna.

jansangh ke andhvishvasi log kahte hain ki gaay bharatiy sanskriti ki ang hai, to wo jante nahin ki anjane mein kitni baDi sachchai kah ge hain.

jansangh ke andhvishvasi log kahte hain ki gaay bharatiy sanskriti ki ang hai, to wo jante nahin ki anjane mein kitni baDi sachchai kah ge hain.

aaj bharat ki sari vyavastha, arth, rajaniti, shiksha, sanskriti aur sahitya, pratyek kshetr mein ‘chhinnamul’ navshikshit buddhjiviyon ke haath mein aa gai hai aur ve janmatः bharatiy hote hue bhi manasik bauddhik roop se ‘aut saiDar’ hain.

aaj bharat ki sari vyavastha, arth, rajaniti, shiksha, sanskriti aur sahitya, pratyek kshetr mein ‘chhinnamul’ navshikshit buddhjiviyon ke haath mein aa gai hai aur ve janmatः bharatiy hote hue bhi manasik bauddhik roop se ‘aut saiDar’ hain.

iishvar ke roop mein raam ka parityag karke bharat ka kaam chal sakta hai, lekin ek sanskriti purush ke nate, ek kavya pratik ke nate, raam ka parityag karke kaise kaam chal sakta hai? ek nastik, videshi samajashastri jitni sanvedna raam ke charitr ko de sakta hai; yadi utni bhi hum denge, to kya raashtr ko toDne ke paap ke bhagi banenge?

iishvar ke roop mein raam ka parityag karke bharat ka kaam chal sakta hai, lekin ek sanskriti purush ke nate, ek kavya pratik ke nate, raam ka parityag karke kaise kaam chal sakta hai? ek nastik, videshi samajashastri jitni sanvedna raam ke charitr ko de sakta hai; yadi utni bhi hum denge, to kya raashtr ko toDne ke paap ke bhagi banenge?

jis grihasth ka atithi puujit hokar jaataa hai, uske li.e usse ba.Daa anya dharm nahii.n hai-maniishii purush a.isaa kahte hain।

jis grihasth ka atithi puujit hokar jaataa hai, uske li.e usse ba.Daa anya dharm nahii.n hai-maniishii purush a.isaa kahte hain।

atithi kaisaa bhii ho, uskaa aatithya karnaa shreshTh dharm hai।

atithi kaisaa bhii ho, uskaa aatithya karnaa shreshTh dharm hai।

ghar aaye vyaktiyo.n ko prempuurN drishTi se dekhe, man se unke prati uttam bhaav rakhe, miiThe vachan bole tathaa uThkar aasan de। grihasth ka sahii sanaatan dharm hai। atithi kii agvaanii aur yathochit riiti se aadar satkaar kare।

ghar aaye vyaktiyo.n ko prempuurN drishTi se dekhe, man se unke prati uttam bhaav rakhe, miiThe vachan bole tathaa uThkar aasan de। grihasth ka sahii sanaatan dharm hai। atithi kii agvaanii aur yathochit riiti se aadar satkaar kare।

samagrata mein bhasha, rupak ki satat prakriya hai arth mimansa ka itihas, sanskriti ke itihas ka ek pahlu hai bhasha ek hi samay mein ek jiwit wastu, jiwan aur sabhytaon ke jiwashmon ka sangrhalay hai

samagrata mein bhasha, rupak ki satat prakriya hai arth mimansa ka itihas, sanskriti ke itihas ka ek pahlu hai bhasha ek hi samay mein ek jiwit wastu, jiwan aur sabhytaon ke jiwashmon ka sangrhalay hai

multattv ki bahuvidh kalpana, mimansa aur darshan bharatiy sanskriti aur sahitya ka vyapak satya hai.

multattv ki bahuvidh kalpana, mimansa aur darshan bharatiy sanskriti aur sahitya ka vyapak satya hai.

aaj hum jise bharatiy sanskriti kahte hain uske nirman mein bhakti andolan ki atyant mahattvpurn bhumika hai.

aaj hum jise bharatiy sanskriti kahte hain uske nirman mein bhakti andolan ki atyant mahattvpurn bhumika hai.

purush sanskriti parasparikta ke bina striyon ki bhavanatmak taqat par poshit hone vali parjivi sanskriti thi aur hai.

purush sanskriti parasparikta ke bina striyon ki bhavanatmak taqat par poshit hone vali parjivi sanskriti thi aur hai.

sanskriti ke mool beej kabhi marte nahin hain.

sanskriti ke mool beej kabhi marte nahin hain.

rajaniti vale sanskriti ka nirman nahin kar sakte. shodhak aur anveshak sanskriti nirman karte hain.

rajaniti vale sanskriti ka nirman nahin kar sakte. shodhak aur anveshak sanskriti nirman karte hain.

sanskar ki dharti ke bina manushya manushya hi nahin ho sakta, prani bhar rah jata hai.

sanskar ki dharti ke bina manushya manushya hi nahin ho sakta, prani bhar rah jata hai.

jis prakar ganga ki dhara ko parvat pradeshiy, ya uttraprdeshiy ya bihari, ya bangali kahna nirarthak hai, usi prakar satya, dharm aur sanskriti prbhriti mahasampad bhi avichchhedya aur simatit hai.

jis prakar ganga ki dhara ko parvat pradeshiy, ya uttraprdeshiy ya bihari, ya bangali kahna nirarthak hai, usi prakar satya, dharm aur sanskriti prbhriti mahasampad bhi avichchhedya aur simatit hai.

apni bhasha, apni sanskriti aur apne sahitya se jhen hona buri baat nahin hai, par jo prem gyaan dvara chalit aur shraddha dvara anugnit hota hai, vahi prem achchha hai. keval gyaan bojh hai, keval shraddha andha bana deti hai.

apni bhasha, apni sanskriti aur apne sahitya se jhen hona buri baat nahin hai, par jo prem gyaan dvara chalit aur shraddha dvara anugnit hota hai, vahi prem achchha hai. keval gyaan bojh hai, keval shraddha andha bana deti hai.

samiksha ki sanskriti manushya ke sanskriti vikas—balki uski sanskriti aur vikas—ke saath anivarya roop se juDi hui cheshta hai.

samiksha ki sanskriti manushya ke sanskriti vikas—balki uski sanskriti aur vikas—ke saath anivarya roop se juDi hui cheshta hai.

sanskriti ek visheshadhikar hai. shiksha ek visheshadhikar hai. par hum nahin chahte ki aisa ho. sanskriti ke samne sabhi yuva ek saman hone chahiye.

sanskriti ek visheshadhikar hai. shiksha ek visheshadhikar hai. par hum nahin chahte ki aisa ho. sanskriti ke samne sabhi yuva ek saman hone chahiye.

bhasha bolna ek duniya aur ek sanskriti ko apnana hai.

bhasha bolna ek duniya aur ek sanskriti ko apnana hai.

manaviy sharir ki bhanti sanskriti ka sharir bhi jaD aur chetan ke sanyog se nirmit hota hai.

manaviy sharir ki bhanti sanskriti ka sharir bhi jaD aur chetan ke sanyog se nirmit hota hai.

jab hum apne vaishvik drishtikon mein chandrma ke andhere paksh ko shamil kar lenge, keval tabhi hum sarvavyapi sanskriti par gambhirta se baat kar sakte hain.

jab hum apne vaishvik drishtikon mein chandrma ke andhere paksh ko shamil kar lenge, keval tabhi hum sarvavyapi sanskriti par gambhirta se baat kar sakte hain.

loktantr ka saval arthik, rajnitik saval bhi hai, par ab wo ek buniyadi naitik aur sanskritik saval bhi hai.

loktantr ka saval arthik, rajnitik saval bhi hai, par ab wo ek buniyadi naitik aur sanskritik saval bhi hai.

soor ka kavya hindi jati ke samajik sanskritik itihas se dilchaspi rakhne valon ke liye vishesh mahattvpurn hai.

soor ka kavya hindi jati ke samajik sanskritik itihas se dilchaspi rakhne valon ke liye vishesh mahattvpurn hai.

jiske sanskar ek parampara mein dikshit hon uske liye dusri parampara mein rasbodh ke samanya tak pahunchna sahriday bhaav ki ek sadhana ban ja sakti hai.

jiske sanskar ek parampara mein dikshit hon uske liye dusri parampara mein rasbodh ke samanya tak pahunchna sahriday bhaav ki ek sadhana ban ja sakti hai.

bahusanskritikta hamari sanskriti ka anivarya paksh hai, ye hamari bhasha hamare rahan sahn hamare vishvas ka ek zaruri hissa hai isliye mera kaam bhavishya ko khula rakhne ke liye sangharsh karne ka hai.

bahusanskritikta hamari sanskriti ka anivarya paksh hai, ye hamari bhasha hamare rahan sahn hamare vishvas ka ek zaruri hissa hai isliye mera kaam bhavishya ko khula rakhne ke liye sangharsh karne ka hai.

bolne ka matlab hai… sabse baDhkar kisi sanskriti ko grhan karna, sabhyata ke bhaar ko sahara dena.

bolne ka matlab hai… sabse baDhkar kisi sanskriti ko grhan karna, sabhyata ke bhaar ko sahara dena.

jab dharm, darshan, vividh shaastr va lalit sahitya ke pustkon ko paDhne ki prakriya parivarik parikshetr mein arambh hogi tab parivar mein gyaan prakriya ka bhi arambh hoga. parivar se hi kavi, lekhak, vaigyanik, kalakar nirman hote hain.

jab dharm, darshan, vividh shaastr va lalit sahitya ke pustkon ko paDhne ki prakriya parivarik parikshetr mein arambh hogi tab parivar mein gyaan prakriya ka bhi arambh hoga. parivar se hi kavi, lekhak, vaigyanik, kalakar nirman hote hain.

samkalin bharatiy yatharth, jise main sabhyata (sivilijeshan) kahta hun—se shuru hokar sahitya ka sanskriti tak pahunchna katha sahitya ko paryaptta pradan karta hai.

samkalin bharatiy yatharth, jise main sabhyata (sivilijeshan) kahta hun—se shuru hokar sahitya ka sanskriti tak pahunchna katha sahitya ko paryaptta pradan karta hai.

hamari sanskriti ki ye tatkal zarurat hai ki hum apne aam pathak ki bauddhik manasik dasha, apne angrezi pathak ke vyaktitv ki bunavat aur paath prakriya ka anusandhan karen aur upayon ki khoj karen.

hamari sanskriti ki ye tatkal zarurat hai ki hum apne aam pathak ki bauddhik manasik dasha, apne angrezi pathak ke vyaktitv ki bunavat aur paath prakriya ka anusandhan karen aur upayon ki khoj karen.

janna hi sanskriti hai. janne ki utsukta mein hi prakritik vigyan, samajik vigyan, kala shakhayen, jaisi gyanshakhayen bani hui hain.

janna hi sanskriti hai. janne ki utsukta mein hi prakritik vigyan, samajik vigyan, kala shakhayen, jaisi gyanshakhayen bani hui hain.

hamari sanskriti ne sirf milansar hone ko gun bana diya. hamne antrik yatra, kendr ke liye khoj ko hatotsahit kar diya hai. hamne apni jaD ko kho diya hai. use phir se talash karna hai.

hamari sanskriti ne sirf milansar hone ko gun bana diya. hamne antrik yatra, kendr ke liye khoj ko hatotsahit kar diya hai. hamne apni jaD ko kho diya hai. use phir se talash karna hai.

ghalat nazariya hone par shuruat mein jo sanskriti achchhi cheez hoti hai wo na keval gatihin ho jati hai balki akramak va kabhi kabhi sangharsh aur ghrina ka beej bo deti hai.

ghalat nazariya hone par shuruat mein jo sanskriti achchhi cheez hoti hai wo na keval gatihin ho jati hai balki akramak va kabhi kabhi sangharsh aur ghrina ka beej bo deti hai.

vigyapan kranti tak ka anuvad apni bhasha mein kar deta hai.

vigyapan kranti tak ka anuvad apni bhasha mein kar deta hai.

lokajivan ki dhara jab ek bandhe maarg par kuch kaal tak abadh gati se chalne pati hai tabhi sabhyata ke kisi roop ka poorn vikas aur uske bhitar sukh shanti ki pratishtha hoti hai.

lokajivan ki dhara jab ek bandhe maarg par kuch kaal tak abadh gati se chalne pati hai tabhi sabhyata ke kisi roop ka poorn vikas aur uske bhitar sukh shanti ki pratishtha hoti hai.

lagbhag sabhi sanskritiyon mein upvaas aur samanya roop se kahen, to sanyam ko lambe aur svasth jivan ka adhar mana gaya hai aur lalach ko burai.

lagbhag sabhi sanskritiyon mein upvaas aur samanya roop se kahen, to sanyam ko lambe aur svasth jivan ka adhar mana gaya hai aur lalach ko burai.

is desh mein film saste manoranjan ka sabse ghatiya sadhan ban gai hai. isliye, mein is desh mein filmon ke bhavishya ko lekar kafi chintit hoon.

is desh mein film saste manoranjan ka sabse ghatiya sadhan ban gai hai. isliye, mein is desh mein filmon ke bhavishya ko lekar kafi chintit hoon.

kavita vaise bhi anya shabdik kalaon ki apeksha sabse zyada apni bhashai sanskriti se ghanishth hoti hai.

kavita vaise bhi anya shabdik kalaon ki apeksha sabse zyada apni bhashai sanskriti se ghanishth hoti hai.

ek mahan alochak apni sanskriti ka bhi alochak hota hai; wo kalakriti ke svayatt anubhav ko manaviy sanskriti ki nirantarta men—jise hum parampara kahte hain—uske bhitar paribhashit karta hai.

ek mahan alochak apni sanskriti ka bhi alochak hota hai; wo kalakriti ke svayatt anubhav ko manaviy sanskriti ki nirantarta men—jise hum parampara kahte hain—uske bhitar paribhashit karta hai.

kisi bhinn sanskriti bodh aur sthaniy sanvednaon ka dusron tak pahunchna uska vilom nahin, prasar hai—thik usi tarah jaise anya sahityon se hamara nikat sampark hamare apne sahitya bodh ko vistrit karta hai, ksheen nahin.

kisi bhinn sanskriti bodh aur sthaniy sanvednaon ka dusron tak pahunchna uska vilom nahin, prasar hai—thik usi tarah jaise anya sahityon se hamara nikat sampark hamare apne sahitya bodh ko vistrit karta hai, ksheen nahin.

kshatriy shasan kroor aur anyayi hota hai, parantu unmen prithakta nahin rahti aur unke yug mein kala aur samajik sanskriti unnati ke shikhar par pahunch jati hai.

kshatriy shasan kroor aur anyayi hota hai, parantu unmen prithakta nahin rahti aur unke yug mein kala aur samajik sanskriti unnati ke shikhar par pahunch jati hai.

sanskriti ki taqat pratibhavan aur aam adami ki bauddhikta ke rezonans par nirbhar karti hai.

sanskriti ki taqat pratibhavan aur aam adami ki bauddhikta ke rezonans par nirbhar karti hai.

bharat ki bhumi adhyatmik hai. har ek vyakti adhyatmik hai aur hava aisi hai ki har ek ko kabhi na kabhi adhyatm karna hai. itna ki koi bhi vyakti svikar karta hai ki jivan mein adhyatm hi aham hai aur baqi sabkuchh baad mein hai.

bharat ki bhumi adhyatmik hai. har ek vyakti adhyatmik hai aur hava aisi hai ki har ek ko kabhi na kabhi adhyatm karna hai. itna ki koi bhi vyakti svikar karta hai ki jivan mein adhyatm hi aham hai aur baqi sabkuchh baad mein hai.

bharatiy parampara ka saar aur namanshilta uski nirantarta mein utni nahin jitni ki uski svabhavikta shantipriyta aur vichar mishran ki prvrittiyon mein nihit hai, jo adhunikta ke chamchamate pakshon ki apeksha uske sarvadhik sajiv pakshon ko atmsat karne ki or agrasar rahi hain.

bharatiy parampara ka saar aur namanshilta uski nirantarta mein utni nahin jitni ki uski svabhavikta shantipriyta aur vichar mishran ki prvrittiyon mein nihit hai, jo adhunikta ke chamchamate pakshon ki apeksha uske sarvadhik sajiv pakshon ko atmsat karne ki or agrasar rahi hain.

vyavaharik alochana ki maryada ye hai ki wo us bhasha ka mulya pahchan sake, jismen ek kalakriti hamare yug ki sanskriti par alochana karti hai.

vyavaharik alochana ki maryada ye hai ki wo us bhasha ka mulya pahchan sake, jismen ek kalakriti hamare yug ki sanskriti par alochana karti hai.

sampurnta ka adarsh prabalta mein nahin hai. samagr ke samanjasya ko nasht karke prabalta apna svatantrya jatati hai, isiliye wo baDi lagti hai; par vastav mein wo kshudr hai. bharat ne is prabalta ko nahin, paripurnta ko chaha tha.

sampurnta ka adarsh prabalta mein nahin hai. samagr ke samanjasya ko nasht karke prabalta apna svatantrya jatati hai, isiliye wo baDi lagti hai; par vastav mein wo kshudr hai. bharat ne is prabalta ko nahin, paripurnta ko chaha tha.

hamare sanskaron mein, jivan ke liye avashyak siddhant aise sootr roop mein sama jate hain, jo prayog rupi tika ke bina na aspasht ho pate hain aur na upyogi.

hamare sanskaron mein, jivan ke liye avashyak siddhant aise sootr roop mein sama jate hain, jo prayog rupi tika ke bina na aspasht ho pate hain aur na upyogi.

sanskriti vishesh mein ne vichar kis prakar grhan hote hain, ya grhan nahin ho pate hain—yah bahut kuch un achar vichar aadi par bhi nirbhar hai jo us sanskriti mein parampara ke roop mein, jatiy smriti ke roop mein aur bhasha mein jivit rahte hain.

sanskriti vishesh mein ne vichar kis prakar grhan hote hain, ya grhan nahin ho pate hain—yah bahut kuch un achar vichar aadi par bhi nirbhar hai jo us sanskriti mein parampara ke roop mein, jatiy smriti ke roop mein aur bhasha mein jivit rahte hain.