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koi kavi yadi apni kavya rachnaon mein apne sthaan aur kaal ke anurup bane naitik aur anaitik ke vicharon ko aropit kare, to ye anuchit hoga, kyonki uski rachnayen na to kisi yug ki simaon mein bandhi hoti hai, na hi kisi sthaan vishesh ki.

koi kavi yadi apni kavya rachnaon mein apne sthaan aur kaal ke anurup bane naitik aur anaitik ke vicharon ko aropit kare, to ye anuchit hoga, kyonki uski rachnayen na to kisi yug ki simaon mein bandhi hoti hai, na hi kisi sthaan vishesh ki.

parmattv ki gatyatmakta ki baat vahi kavi kah sakta hai jiska yug vaigyanik vikas ke karan ati gatimay tatha sheeghr sheeghr hone vale parivartnon se bhara ho.

parmattv ki gatyatmakta ki baat vahi kavi kah sakta hai jiska yug vaigyanik vikas ke karan ati gatimay tatha sheeghr sheeghr hone vale parivartnon se bhara ho.

yug yugantar se rati kavyasrijan ka kendriy vishay raha hai.

yug yugantar se rati kavyasrijan ka kendriy vishay raha hai.

kaal ke prati sadhak ki adarsh manovritti ye honi chahiye ki wo anant dhairya dharan kare, mano uske paas apni paripurnta ke liye kaal sanatan aur anant hokar vidyaman hai. kintu phir bhi wo aisi shakti ka vikas kare jo mano abhi aatm siddhi praapt kar legi. ye shakti drut gatimayta ki prabhuta aur prabhav ke saath nitya vardhit hoti rahni chahiye jab tak ki ye param divya rupantar ka chamatkritipurn tatkshnik muhurt na ban jaye.

kaal ke prati sadhak ki adarsh manovritti ye honi chahiye ki wo anant dhairya dharan kare, mano uske paas apni paripurnta ke liye kaal sanatan aur anant hokar vidyaman hai. kintu phir bhi wo aisi shakti ka vikas kare jo mano abhi aatm siddhi praapt kar legi. ye shakti drut gatimayta ki prabhuta aur prabhav ke saath nitya vardhit hoti rahni chahiye jab tak ki ye param divya rupantar ka chamatkritipurn tatkshnik muhurt na ban jaye.

ek yug, sahityik andolan aur ek rachna prvritti ke rachnakaron mein sanvedanshilta ke star par samantayen hoti hain.

ek yug, sahityik andolan aur ek rachna prvritti ke rachnakaron mein sanvedanshilta ke star par samantayen hoti hain.

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.

koi bhi kriti nitant vaiyaktik nahin hoti, wo apni parampara ki us yug tak ki antim kriti hoti hai jisse ki nai parampara ka nairantarya bhi ksharit ho sakta hai.

koi bhi kriti nitant vaiyaktik nahin hoti, wo apni parampara ki us yug tak ki antim kriti hoti hai jisse ki nai parampara ka nairantarya bhi ksharit ho sakta hai.

vastav mein shreshth sahitya ki rachna parampara ke bhitar yug ke yatharth ko samet kar hoti hai.

vastav mein shreshth sahitya ki rachna parampara ke bhitar yug ke yatharth ko samet kar hoti hai.

yug parivartan ke saath hi vyakti aur samaj ka manasik dharatal bhi badal jata hai aur purane vichar tatha achar anupyogi ho jate hain.

yug parivartan ke saath hi vyakti aur samaj ka manasik dharatal bhi badal jata hai aur purane vichar tatha achar anupyogi ho jate hain.

kaal ya samay ek aur sadhan hai jo sadhana ki prbhavkarita ke liye avashyak hai.

kaal ya samay ek aur sadhan hai jo sadhana ki prbhavkarita ke liye avashyak hai.

pratyek yug ka apna sandesh hota hai. sandeshon ko vahi sabse pahle sunte hain, jo vishv ki unnati ki DyoDhi par apni sabse adhik bahumulya vastu ki bhent chaDhate hain.

pratyek yug ka apna sandesh hota hai. sandeshon ko vahi sabse pahle sunte hain, jo vishv ki unnati ki DyoDhi par apni sabse adhik bahumulya vastu ki bhent chaDhate hain.

har yug ki apni nai kavita hoti hai aur us purane se uska sambandh hota hai jiski apeksha use naya kaha jata hai.

har yug ki apni nai kavita hoti hai aur us purane se uska sambandh hota hai jiski apeksha use naya kaha jata hai.

adhunik yug har chintanshil prani se ek nai tarah ki zimmedari ki maang karta hai jiska bahut hi mahatvpurn sanmbadh hamare sochne ke Dhang se hai.

adhunik yug har chintanshil prani se ek nai tarah ki zimmedari ki maang karta hai jiska bahut hi mahatvpurn sanmbadh hamare sochne ke Dhang se hai.

vastutः har yug ke satya ko yug yug ke sanatan aur shashvat satya ke roop mein pratishthit karna chahta hai aur isi samanyikran mein uski bauddhikta nihit hai.

vastutः har yug ke satya ko yug yug ke sanatan aur shashvat satya ke roop mein pratishthit karna chahta hai aur isi samanyikran mein uski bauddhikta nihit hai.

yugjivan ke sandarbhon mein prachin jivanmulyon, manytaon aur adarshon ke asmarth, anupyogi aur anavashyak hone par navin jivanmulyon aur adarshon ki sthapana hoti hai.

yugjivan ke sandarbhon mein prachin jivanmulyon, manytaon aur adarshon ke asmarth, anupyogi aur anavashyak hone par navin jivanmulyon aur adarshon ki sthapana hoti hai.

sanvedanshilta yugsapeksh hoti hai.

sanvedanshilta yugsapeksh hoti hai.

pratyek yug ka ek vishisht yatharth bodh hota hai, jo na keval apne yug ko nai tarah sochta samajhta, balki atit ka bhi punarmulyankan usi ke adhar par karta hai. isi yatharth bodh par us yug ka rachnatmak svbhaav (kriyetiv tempar) nirbhar karta hai.

pratyek yug ka ek vishisht yatharth bodh hota hai, jo na keval apne yug ko nai tarah sochta samajhta, balki atit ka bhi punarmulyankan usi ke adhar par karta hai. isi yatharth bodh par us yug ka rachnatmak svbhaav (kriyetiv tempar) nirbhar karta hai.

prachin samay mein kavi, us yug aur raashtr ki paristhitiyon ke anusar jismen ve prakat hote the, vidhi nirmata ya bhavishyvakta kahlate the; parantu ek kavi in donon bhumikaon ko anivarya roop se apne bhitar samahit rakhta hai aur joDta hai.

prachin samay mein kavi, us yug aur raashtr ki paristhitiyon ke anusar jismen ve prakat hote the, vidhi nirmata ya bhavishyvakta kahlate the; parantu ek kavi in donon bhumikaon ko anivarya roop se apne bhitar samahit rakhta hai aur joDta hai.

adhunik kaal ka gharib, daya ka paatr nahin samjha jata; balki use kachre ki tarah hata diya jata hai. bisvin sadi ki upbhokta arthavyvastha mein pahli aisi sanskriti ki nirmiti hui, jiske liye bhikhari hona—kuchh nahin hone ka taqaza hai.

adhunik kaal ka gharib, daya ka paatr nahin samjha jata; balki use kachre ki tarah hata diya jata hai. bisvin sadi ki upbhokta arthavyvastha mein pahli aisi sanskriti ki nirmiti hui, jiske liye bhikhari hona—kuchh nahin hone ka taqaza hai.

kaal ka koi svtantr astitv nahin hai. wo dik ke saath mishrit hai.

kaal ka koi svtantr astitv nahin hai. wo dik ke saath mishrit hai.

pratyek yug, apni samajik aitihasik sthiti ki anubhut avashyakta ke anusar apna sahitya nirman kiya karta hai.

pratyek yug, apni samajik aitihasik sthiti ki anubhut avashyakta ke anusar apna sahitya nirman kiya karta hai.

kaal ki chhavi, murti, kavita wo dharantit kaal ke sare rahasya ko vahn karti hai.

kaal ki chhavi, murti, kavita wo dharantit kaal ke sare rahasya ko vahn karti hai.

hum jis samaj, sanskriti, parampara, yug aur aitihasik avart mein rah rahe hain, un sabka prabhav hamare hriday ka sanskar karta hai.

hum jis samaj, sanskriti, parampara, yug aur aitihasik avart mein rah rahe hain, un sabka prabhav hamare hriday ka sanskar karta hai.

manu ka naam aate hi hamein apni sabhyata ke us dhundhale parbhat ka smran ho jata hai, jismen surya ki ushःkalin kirnon ke parkash mein manav aur dev donon saath saath vicharte hue dikhai dete hain.

manu ka naam aate hi hamein apni sabhyata ke us dhundhale parbhat ka smran ho jata hai, jismen surya ki ushःkalin kirnon ke parkash mein manav aur dev donon saath saath vicharte hue dikhai dete hain.

kisi bhi yug ka kavya apne parivesh se ya ta dvandv roop sthit hota hai, ya samanjasya ke roop mein.

kisi bhi yug ka kavya apne parivesh se ya ta dvandv roop sthit hota hai, ya samanjasya ke roop mein.

kaal ki kasauti par khari utarkar kai vastuen sundar ke roop mein prshansa pati rahti hain, kai vastuen is kasauti par aaj bhi khari na utarne ke karan asundar hi bani rah gai hain.

kaal ki kasauti par khari utarkar kai vastuen sundar ke roop mein prshansa pati rahti hain, kai vastuen is kasauti par aaj bhi khari na utarne ke karan asundar hi bani rah gai hain.

yadi lekhak aaj iimandar hai, to use apne prati aur apne yug ke prati adhik uttardayi hona hoga.

yadi lekhak aaj iimandar hai, to use apne prati aur apne yug ke prati adhik uttardayi hona hoga.

aavishkaar se ek kshaN me.n itnaa vinaash ho jaataa hai jiske punarnirmaaN me.n saaraa yug lagtaa hai।

aavishkaar se ek kshaN me.n itnaa vinaash ho jaataa hai jiske punarnirmaaN me.n saaraa yug lagtaa hai।

khanta aur kudal se manushya anek tarah ki rekhayen khodta gaya. yugon ke baad yug beet ge kintu roop ke saath ve sab rekhayen ek nahin ho sakin, yadyapi roop ki deh ke saath saath bani rahin, kintu usse mil nahin pain.

khanta aur kudal se manushya anek tarah ki rekhayen khodta gaya. yugon ke baad yug beet ge kintu roop ke saath ve sab rekhayen ek nahin ho sakin, yadyapi roop ki deh ke saath saath bani rahin, kintu usse mil nahin pain.

manushya ka gyaan kitna kalsapeksh aur sthitisapeksh hai, ye chintan ke itihas se jana ja sakta hai.

manushya ka gyaan kitna kalsapeksh aur sthitisapeksh hai, ye chintan ke itihas se jana ja sakta hai.

yug ka dharm yahii hai - duusre ko dii gayii pii.Daa ulaTkar apne aap par pa.Dtii hai।

yug ka dharm yahii hai - duusre ko dii gayii pii.Daa ulaTkar apne aap par pa.Dtii hai।

aitihasik yug mein koi vishesh aitihasik ghatna vikas ho raha ho, uska theek theek pratibimb sahitya mein ubhre hi, ye avashyak nahin hai.

aitihasik yug mein koi vishesh aitihasik ghatna vikas ho raha ho, uska theek theek pratibimb sahitya mein ubhre hi, ye avashyak nahin hai.

skool mein har daur ka naam hota tha. hum jis daur mein bhage ja rahe hain, use kya naam den, ye saval samajashastri drishti se baDa mahatv rakhta hai. sarkari log aur aam samaj vaigyanik ise adhunikikran ka naam dete hain.

skool mein har daur ka naam hota tha. hum jis daur mein bhage ja rahe hain, use kya naam den, ye saval samajashastri drishti se baDa mahatv rakhta hai. sarkari log aur aam samaj vaigyanik ise adhunikikran ka naam dete hain.

kisi jati ke kavya samuh ya sahitya ke adhyayan se hum ye jaan sakte hain ki us jati ya desh ka manasik jivan kaisa tha aur wo krmashः kis prakar viksit hua.

kisi jati ke kavya samuh ya sahitya ke adhyayan se hum ye jaan sakte hain ki us jati ya desh ka manasik jivan kaisa tha aur wo krmashः kis prakar viksit hua.

yug yug mein niti badalti rahti hai.

yug yug mein niti badalti rahti hai.

kaal mithya hai, parantu aatma ki satta se satya pratit hota hai.

kaal mithya hai, parantu aatma ki satta se satya pratit hota hai.

sansrik sabhi vastuen nasht ho jati hain, kintu kaal ka kabhi naash nahin hota hai.

sansrik sabhi vastuen nasht ho jati hain, kintu kaal ka kabhi naash nahin hota hai.

jahan shabdon se kaam chal sakta tha vahan goli aur bam chalane mein sankoch na karna is yug ka dharm hai.

jahan shabdon se kaam chal sakta tha vahan goli aur bam chalane mein sankoch na karna is yug ka dharm hai.

ek sabhyata ke ek bhaav ki parikrama aur andolan bahut se deshon, bahut si jatiyon mein yugon tak hota raha hai.

ek sabhyata ke ek bhaav ki parikrama aur andolan bahut se deshon, bahut si jatiyon mein yugon tak hota raha hai.

naye yug ko atyant sankshep me.n bataanaa ho to kahenge yah yug maanavta ka yug hai।

naye yug ko atyant sankshep me.n bataanaa ho to kahenge yah yug maanavta ka yug hai।

jis kaal mein jo gun ya visheshatv prabal rahta hai, vahi us kaal ki prkriti ya bhaav kahlata hai.

jis kaal mein jo gun ya visheshatv prabal rahta hai, vahi us kaal ki prkriti ya bhaav kahlata hai.

kaal hi manushyon ko arth aur anarth mein, jay aur parajay mein, sukh aur duःkha mein sthit karta hai.

kaal hi manushyon ko arth aur anarth mein, jay aur parajay mein, sukh aur duःkha mein sthit karta hai.

shatabdiyon ke sandarbh mein sochna, jaisa ki hum karte hain, ek tarah se kritrim hai kyonki ye Dayri ki keval ek tarikh hai.

shatabdiyon ke sandarbh mein sochna, jaisa ki hum karte hain, ek tarah se kritrim hai kyonki ye Dayri ki keval ek tarikh hai.

har yug ka apna samuhik pagalpan (kalektiv nyurosis) hota hai, jisse nipatne ke liye ek manovaigyanik upchaar ki avashyakta hoti hai. vartaman yug mein ‘astitv sambandhi khalipan’ hi samuhik pagalpan ke roop mein samne aa raha hai, jise shunyavad (nihilizm) ke roop mein varnit kiya ja sakta hai.

har yug ka apna samuhik pagalpan (kalektiv nyurosis) hota hai, jisse nipatne ke liye ek manovaigyanik upchaar ki avashyakta hoti hai. vartaman yug mein ‘astitv sambandhi khalipan’ hi samuhik pagalpan ke roop mein samne aa raha hai, jise shunyavad (nihilizm) ke roop mein varnit kiya ja sakta hai.

yug vishisht mein anubhuti ki abhivyakti kisi prachalit prvritti ka sahara leti hai. ye prvritti kisi sahityetar andolan par adharit ho sakti hai ya kisi shuddh sahityik prvritti par bhi.

yug vishisht mein anubhuti ki abhivyakti kisi prachalit prvritti ka sahara leti hai. ye prvritti kisi sahityetar andolan par adharit ho sakti hai ya kisi shuddh sahityik prvritti par bhi.

kala sahitya aur jivan ke mool vichar jin se bharatiy sanskriti pallavit hui vaidik yug mein sphut hue.

kala sahitya aur jivan ke mool vichar jin se bharatiy sanskriti pallavit hui vaidik yug mein sphut hue.

kisi pratibhashali granthkar ki sthiti apne hi kaal aur apne hi vyaktitv se simabaddh nahin hoti.

kisi pratibhashali granthkar ki sthiti apne hi kaal aur apne hi vyaktitv se simabaddh nahin hoti.

kisi bhi desh ke kisi bhi yug mein shreshth sahityik thoDe hi hote hain.

kisi bhi desh ke kisi bhi yug mein shreshth sahityik thoDe hi hote hain.

हम जिस युग और विश्व में रहते हैं, उसमें हम अपनी सभी भावनाओं को पूर्णतः और बिना सोच विचार के अभिव्यक्त नहीं कर सकते। हमें उनको अपने अंदर रखना होता है।

jatiy sahitya keval un pustkon ka samuh nahin kahlata jo kisi bhasha ya kisi desh mein vidyaman hon. jatiy sahitya jati vishesh ke mastishk ki upaj aur uski prkriti ki unnatishil tatha kramgat abhivyanjan ka phal hai.

jatiy sahitya keval un pustkon ka samuh nahin kahlata jo kisi bhasha ya kisi desh mein vidyaman hon. jatiy sahitya jati vishesh ke mastishk ki upaj aur uski prkriti ki unnatishil tatha kramgat abhivyanjan ka phal hai.