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aitihasik anubhuti ke dvara manushya ke apne ayam asim ho jate hain—uska dik aur kaal unnat ho jata hai.

aitihasik anubhuti ke dvara manushya ke apne ayam asim ho jate hain—uska dik aur kaal unnat ho jata hai.

jaise upanyas ka sach sansar ke sach se zyada sachcha hota hai, usi tarah hamara puran satya, hamara mithak satya—apke itihas satya se kahin zyada uncha hai.

jaise upanyas ka sach sansar ke sach se zyada sachcha hota hai, usi tarah hamara puran satya, hamara mithak satya—apke itihas satya se kahin zyada uncha hai.

mahabharat koi dharmagranth nahin hai. wo is zamin ke bashindon ke anubhvon ka nichoD hai aur homar ya shekspiyar ki tarah ka sarvakalik aur panth nirpeksh hai.

mahabharat koi dharmagranth nahin hai. wo is zamin ke bashindon ke anubhvon ka nichoD hai aur homar ya shekspiyar ki tarah ka sarvakalik aur panth nirpeksh hai.

sansaar me.n jitnii ba.Dii-ba.Dii jiite.n hu.ii hain, ba.De-ba.De aakrmaN hu.e hain, sabko mahaan banaayaa hai maataa.on, bahino.n aur patniyo.n ke tyaag ne। kis yuddh me.n kitne purusho.n ne rakt diyaa - yah itihaas me.n likhaa hu.a hai, lekin uske samiip me.n yah nahii.n likhaa hai ki kitnii striyo.n ne a

sansaar me.n jitnii ba.Dii-ba.Dii jiite.n hu.ii hain, ba.De-ba.De aakrmaN hu.e hain, sabko mahaan banaayaa hai maataa.on, bahino.n aur patniyo.n ke tyaag ne। kis yuddh me.n kitne purusho.n ne rakt diyaa - yah itihaas me.n likhaa hu.a hai, lekin uske samiip me.n yah nahii.n likhaa hai ki kitnii striyo.n ne a

aitihasik anubhuti wo kimiya hai jo manushya ka sambandh surya ke visphotakari kendr se sthapit kar deti hai.

aitihasik anubhuti wo kimiya hai jo manushya ka sambandh surya ke visphotakari kendr se sthapit kar deti hai.

itihas ne jin stri purushon ko manavta ki seva ka avsar dekar samadrit kiya hai, unmen se adhikansh ko viprit paristhitiyon ka anubhav hua hai.

itihas ne jin stri purushon ko manavta ki seva ka avsar dekar samadrit kiya hai, unmen se adhikansh ko viprit paristhitiyon ka anubhav hua hai.

kisi dusre desh ki aatma ko janne ka sabse achchha tariqa uska sahitya paDhna hai.

kisi dusre desh ki aatma ko janne ka sabse achchha tariqa uska sahitya paDhna 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

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

upanyas bhavnaon ko sancha dete hain, samay ka aisa anuman dete hain jise aupacharik itihas nahin de sakta.

upanyas bhavnaon ko sancha dete hain, samay ka aisa anuman dete hain jise aupacharik itihas nahin de sakta.

shabdon, lekhan aur pustkon ke bina na koi itihas hoga aur na hi manavta ki koi avdharna hogi.

shabdon, lekhan aur pustkon ke bina na koi itihas hoga aur na hi manavta ki koi avdharna hogi.

shrikant varma ka magadh rajnitik kuchakr mein phanse ek sanvedanshil man ka itihas mein santran hai jahan se wo vartaman ko ek dhundh ki tarah chitrit karta hai.

shrikant varma ka magadh rajnitik kuchakr mein phanse ek sanvedanshil man ka itihas mein santran hai jahan se wo vartaman ko ek dhundh ki tarah chitrit karta hai.

hum sahj hi bhool jate hain ki jati nirnay vigyan mein hota hai, jati ka vivran itihas mein hota hai, sahitya mein jati vichar nahin hota, vahan par aur sab kuch bhulkar vyakti ki pradhanta svikar kar leni hogi.

hum sahj hi bhool jate hain ki jati nirnay vigyan mein hota hai, jati ka vivran itihas mein hota hai, sahitya mein jati vichar nahin hota, vahan par aur sab kuch bhulkar vyakti ki pradhanta svikar kar leni hogi.

itihas vigyan hai. kalp katha nahin hai. jab tak vaigyanik drishti se dharmik dvesh se mukt, tathyaprak itihas nahin paDhaya jayega, tav tak samprdayik dvesh ja nahin sakta.

itihas vigyan hai. kalp katha nahin hai. jab tak vaigyanik drishti se dharmik dvesh se mukt, tathyaprak itihas nahin paDhaya jayega, tav tak samprdayik dvesh ja nahin sakta.

vampanthi se sankirntavadi bana vyakti dvandvatmak Dhang se yatharth aur itihas ki vyakhya karne ke prayas mein puri tarah bhatak jata hai aur patit hokar saratः bhagyavadi drishtikon apna leta hai.

vampanthi se sankirntavadi bana vyakti dvandvatmak Dhang se yatharth aur itihas ki vyakhya karne ke prayas mein puri tarah bhatak jata hai aur patit hokar saratः bhagyavadi drishtikon apna leta hai.

madhya yug ke jivan ki halki si samajh bhi ye batati hai ki nirblon ki paradhinata ko kitna prakritik samjha jata tha, aur unmen se kisi ki samanata ki ichchha ko kitna aprakritik.

madhya yug ke jivan ki halki si samajh bhi ye batati hai ki nirblon ki paradhinata ko kitna prakritik samjha jata tha, aur unmen se kisi ki samanata ki ichchha ko kitna aprakritik.

manushya jab manushyata aur uske aitihasik rupon ki antarvastu ko alag karne ki ghalati nahin karta to chintan aur karm uske liye avashya karniy ho jate hain.

manushya jab manushyata aur uske aitihasik rupon ki antarvastu ko alag karne ki ghalati nahin karta to chintan aur karm uske liye avashya karniy ho jate hain.

bhakti andolan ke vikas mein teen mukhya sahayak tattv hai ha us kaal ke samajik jivan ke ne parivartan, acharyon ka darshanik chintan aur bhakt kaviyon ki srijanshilata.

bhakti andolan ke vikas mein teen mukhya sahayak tattv hai ha us kaal ke samajik jivan ke ne parivartan, acharyon ka darshanik chintan aur bhakt kaviyon ki srijanshilata.

agar koi hindu riyasat shaktishali, nyaypurn aur arthik roop se thos hoti thee; agar bina damankari nitiyon ke qanun aur vyavastha barqarar rahti thee; aur agar krishi kshetr pragti par aur aam log sampann hote the—to chaar mein se teen sambhavnayen theen ki us riyasat par kisi stri ka shasan ho.

agar koi hindu riyasat shaktishali, nyaypurn aur arthik roop se thos hoti thee; agar bina damankari nitiyon ke qanun aur vyavastha barqarar rahti thee; aur agar krishi kshetr pragti par aur aam log sampann hote the—to chaar mein se teen sambhavnayen theen ki us riyasat par kisi stri ka shasan ho.

adhunikta ka ek tatparya jahan apni jaDon ki chhanabin hai (apni sthaniyta, itihas, parampara aadi men) vahin uska dusra tatparya kalatmak abhivyakti ki un shreshthatam uplabdhiyon ki jankari bhi hai jinse kala ka itihas bana hai.

adhunikta ka ek tatparya jahan apni jaDon ki chhanabin hai (apni sthaniyta, itihas, parampara aadi men) vahin uska dusra tatparya kalatmak abhivyakti ki un shreshthatam uplabdhiyon ki jankari bhi hai jinse kala ka itihas bana hai.

utpiDiton ke liye nihayat zaruri hai ki ve apni mukti ki sabhi avasthaon mein svayan ko purntar manushya banne ke sattamulak tatha aitihasik karya mein sanlagn manushyon ke roop mein dekhen.

utpiDiton ke liye nihayat zaruri hai ki ve apni mukti ki sabhi avasthaon mein svayan ko purntar manushya banne ke sattamulak tatha aitihasik karya mein sanlagn manushyon ke roop mein dekhen.

aap yadon ko chhupa sakte hain, lekin aap us itihas ko mita nahin sakte jisne unhen paida kiya tha.

aap yadon ko chhupa sakte hain, lekin aap us itihas ko mita nahin sakte jisne unhen paida kiya tha.

vyakti itihas mein phanse hue hain aur itihas vyaktiyon mein phansa hua hai.

vyakti itihas mein phanse hue hain aur itihas vyaktiyon mein phansa hua hai.

hum itihas ke bichobich paida hue hain, yaar! na lakshya, na thikana. koi yuddh nahin hamare samne. na koi mandi. hamare sare yuddh andaruni hain, adhyatmik hain. hamare liye mahan mandi hamara jivan hi hai. hum sabke bachpan telivizan dekhte guzre hain—is yaqin ke saath ki ek roz hum bhi bhi lakhapati honge, sine staar honge, raukastar honge; lekin nahin honge hum. aur dhire dhire khul rahi hai ye baat hamare samne. aur hum naraz hain is par, behad naraz hain.

hum itihas ke bichobich paida hue hain, yaar! na lakshya, na thikana. koi yuddh nahin hamare samne. na koi mandi. hamare sare yuddh andaruni hain, adhyatmik hain. hamare liye mahan mandi hamara jivan hi hai. hum sabke bachpan telivizan dekhte guzre hain—is yaqin ke saath ki ek roz hum bhi bhi lakhapati honge, sine staar honge, raukastar honge; lekin nahin honge hum. aur dhire dhire khul rahi hai ye baat hamare samne. aur hum naraz hain is par, behad naraz hain.

isa aur buddh ke kaam ke tal ko main kahin gahra manata hoon itihas par isliye uska parinam bhi gambhir hai marks aur lenin ke kaam aur wichar ka star samajik tha aur uska tal upyogita ka hai manaw jiwan ke paripurn sanskar ka parashn usmen nahin sama jata hai samaj kranti ke abhi hi ne ne sootr nikalne lage hain aur unki apeksha mein marksawad purana paDta lagta hai

isa aur buddh ke kaam ke tal ko main kahin gahra manata hoon itihas par isliye uska parinam bhi gambhir hai marks aur lenin ke kaam aur wichar ka star samajik tha aur uska tal upyogita ka hai manaw jiwan ke paripurn sanskar ka parashn usmen nahin sama jata hai samaj kranti ke abhi hi ne ne sootr nikalne lage hain aur unki apeksha mein marksawad purana paDta lagta hai

aadamii akelaa bhii bahut kuchh kar saktaa hai। akele aadamiyo.n ne hii aadi se vichaaro.n me.n kraanti paida kii hai। akele aadamiyo.n ke krityo.n se saaraa itihaas bhara pa.Daa hai।

aadamii akelaa bhii bahut kuchh kar saktaa hai। akele aadamiyo.n ne hii aadi se vichaaro.n me.n kraanti paida kii hai। akele aadamiyo.n ke krityo.n se saaraa itihaas bhara pa.Daa hai।

vijyi naslen manti rahi hain ki parajiton par raaj karna unka prkriti pradatt adhikar hai; ya ye ki nirbal aur shaant naslon ko sahasi aur parakrami naslon ke aage jhukna hi chahiye.

vijyi naslen manti rahi hain ki parajiton par raaj karna unka prkriti pradatt adhikar hai; ya ye ki nirbal aur shaant naslon ko sahasi aur parakrami naslon ke aage jhukna hi chahiye.

duniya ke itihas ka pura hissa aksar mujhe kuch nahin lagta balki ek chitr pustak jo manavta ki sabse shaktishali aur betuki ichchha ko darshati hai—bhulne ki ichchha.

duniya ke itihas ka pura hissa aksar mujhe kuch nahin lagta balki ek chitr pustak jo manavta ki sabse shaktishali aur betuki ichchha ko darshati hai—bhulne ki ichchha.

manushya har wiwek se upar hai—ek chetna, jo prkriti ka nahin balki itihas ka utpad hai

manushya har wiwek se upar hai—ek chetna, jo prkriti ka nahin balki itihas ka utpad hai

sara itihas vartaman hai, sabhi anyay kisi na kisi star par, duniya mein kahin na kahin jari rahte hain.

sara itihas vartaman hai, sabhi anyay kisi na kisi star par, duniya mein kahin na kahin jari rahte hain.

kabirpanth mein kabir ke vicharon ki durgati ke itihas se sabit hota hai ki koi krantikari vicharadhara virodhiyon ki alochnaon se nahin marti, wo itihas prakriya se bekhbar anuyayiyon ki andhashraddha, kattarvadita aur mahattvakanksha se marti hai.

kabirpanth mein kabir ke vicharon ki durgati ke itihas se sabit hota hai ki koi krantikari vicharadhara virodhiyon ki alochnaon se nahin marti, wo itihas prakriya se bekhbar anuyayiyon ki andhashraddha, kattarvadita aur mahattvakanksha se marti hai.

ameriki itihas usse kahin adhik lamba, vishal, vividh, sundar aur bhayanak hai; jaisa ki logon ne iske bare mein kabhi kaha hai.

ameriki itihas usse kahin adhik lamba, vishal, vividh, sundar aur bhayanak hai; jaisa ki logon ne iske bare mein kabhi kaha hai.

itihas is baat ko batlata hai ki shoshkon ne hamesha shoshan karne ke liye dharm aur andhvishvason ka sahara liya hai.

itihas is baat ko batlata hai ki shoshkon ne hamesha shoshan karne ke liye dharm aur andhvishvason ka sahara liya hai.

itihas dikhata hai ki manushya ka svbhaav bahari prbhavon ke kitne zyada niyantran mein hai; aur thos se thos samjha jane vala samajik satya bhi mauqa aane par kaise ek bilkul dusra rang akhtiyar kar leta hai, par itihas mein bhi, yatra ki tarah, manushya vahi dekhta hai jo wo dekhana chahta hai; bahut kam log itihas se sabaq lete hain.

itihas dikhata hai ki manushya ka svbhaav bahari prbhavon ke kitne zyada niyantran mein hai; aur thos se thos samjha jane vala samajik satya bhi mauqa aane par kaise ek bilkul dusra rang akhtiyar kar leta hai, par itihas mein bhi, yatra ki tarah, manushya vahi dekhta hai jo wo dekhana chahta hai; bahut kam log itihas se sabaq lete hain.

ek lokapriy manyata ye hai ki hamare pure itihas mein, bhojan bahut durlabh aur chhitput tariqe se uplabdh hota tha aur jinke bhitar phait jama karne ka kifayati jeen hota tha, ve akal ke samay mein behtar tariqe se jivit rah sakte the.

ek lokapriy manyata ye hai ki hamare pure itihas mein, bhojan bahut durlabh aur chhitput tariqe se uplabdh hota tha aur jinke bhitar phait jama karne ka kifayati jeen hota tha, ve akal ke samay mein behtar tariqe se jivit rah sakte the.

manav itihas ke zyadatar hisse mein, jivan ka anuman, keval 30 varsh se kuch zyada tha, lekin aaj, viksit deshon mein, hum 80 ke dashak ke beech ki umr tak pahunchne ki ummid kar sakte hain. tulnatmak roop se gharib deshon bhi aaj paida hone vala vyakti sabse amir deshon ke nagarikon ke dada dadi ki tulna mein lambe jivan ki ummid kar sakta hai. vigyan ke lekhak stiven jaunsan kahte hain ki ye kuch aisa hai, mano hum mein se pratyek ek atirikt sampurn jivan hasil kar raha ho.

manav itihas ke zyadatar hisse mein, jivan ka anuman, keval 30 varsh se kuch zyada tha, lekin aaj, viksit deshon mein, hum 80 ke dashak ke beech ki umr tak pahunchne ki ummid kar sakte hain. tulnatmak roop se gharib deshon bhi aaj paida hone vala vyakti sabse amir deshon ke nagarikon ke dada dadi ki tulna mein lambe jivan ki ummid kar sakta hai. vigyan ke lekhak stiven jaunsan kahte hain ki ye kuch aisa hai, mano hum mein se pratyek ek atirikt sampurn jivan hasil kar raha ho.

main bolta hoon, isliye likhta hoon. manushya ke itihas mein likhna bolne ka anuvarti hai—lagbhag yahi baat rachna prakriya par bhi lagu hoti hai.

main bolta hoon, isliye likhta hoon. manushya ke itihas mein likhna bolne ka anuvarti hai—lagbhag yahi baat rachna prakriya par bhi lagu hoti hai.

jab amtaur par bhojan ki kami rahti thi, tab mote hone ki sambhavna vale log bhi kam milte the, lekin ab kailori se bharpur bhojan ne motape ki samasya ko bhi baDha diya hai. khastaur par un logon mein, jinke bhitar aise jeen maujud hain, jinse purane samay mein koi hani nahin hui. iske alava, aitihasik roop se bhi, hamare paas sanyampurvak khane ke kuch karan the.

jab amtaur par bhojan ki kami rahti thi, tab mote hone ki sambhavna vale log bhi kam milte the, lekin ab kailori se bharpur bhojan ne motape ki samasya ko bhi baDha diya hai. khastaur par un logon mein, jinke bhitar aise jeen maujud hain, jinse purane samay mein koi hani nahin hui. iske alava, aitihasik roop se bhi, hamare paas sanyampurvak khane ke kuch karan the.

vigyan ka itihas bhi bhulon se khali nahin, kintu vigyan ko in bhulon ki kaDiyon se nirmit nahin maan sakte.

vigyan ka itihas bhi bhulon se khali nahin, kintu vigyan ko in bhulon ki kaDiyon se nirmit nahin maan sakte.

dakshinpanthi sankirntavadi ke liye atit se juDa hua aaj ek pradatt aur aprivartaniy si cheez hota hai, jabki vampanthi sankirntavadi ke liye ane vala kal pahle se hi niyat hota hai, atal roop se purvnirdharit hota hai. aise dakshinpanthi aur aise vampanthi, donon pratikriyavadi hote hain; kyonki itihas ki apni apni mithya drishti se chal kar donon karm ke aise roop viksit karte hain, jisse svtantrta ka nishedh hota hai.

dakshinpanthi sankirntavadi ke liye atit se juDa hua aaj ek pradatt aur aprivartaniy si cheez hota hai, jabki vampanthi sankirntavadi ke liye ane vala kal pahle se hi niyat hota hai, atal roop se purvnirdharit hota hai. aise dakshinpanthi aur aise vampanthi, donon pratikriyavadi hote hain; kyonki itihas ki apni apni mithya drishti se chal kar donon karm ke aise roop viksit karte hain, jisse svtantrta ka nishedh hota hai.

itihas paristhitiki ke saman nahin hotaः manushya ghatnaon ke bare mein nirnay lete hain aur sochte hain.

itihas paristhitiki ke saman nahin hotaः manushya ghatnaon ke bare mein nirnay lete hain aur sochte hain.

yaqinan adhunik itihas mein to aisi koi misal nahin milti, jiski angrezon ke satta chhoDne ke kaam se tulna ki ja sake.

yaqinan adhunik itihas mein to aisi koi misal nahin milti, jiski angrezon ke satta chhoDne ke kaam se tulna ki ja sake.

jise manavta ke itihas ka ehsaas nahin hai use manavta ke vartaman aur bhavi sankton ka ehsaas bhi nahin ho sakta.

jise manavta ke itihas ka ehsaas nahin hai use manavta ke vartaman aur bhavi sankton ka ehsaas bhi nahin ho sakta.

mera vichar hai ki kabhi bhi achchhi mahila itihaskar ki kami rahi hai aur mujhe ye bhi lagta hai ki ye bilkul hi kaha jana chahiye.

mera vichar hai ki kabhi bhi achchhi mahila itihaskar ki kami rahi hai aur mujhe ye bhi lagta hai ki ye bilkul hi kaha jana chahiye.

itihas manav svbhaav ka ek kroor anubhav pesh karta hai.

itihas manav svbhaav ka ek kroor anubhav pesh karta hai.

itihas vishvasniy nahin hote. vishvasniy hoti hai apne man par kisi kriti ki wo kharonch jo hamesha tisti rahti hai.

itihas vishvasniy nahin hote. vishvasniy hoti hai apne man par kisi kriti ki wo kharonch jo hamesha tisti rahti hai.

duniya ka itihas is baat ka sakshi hai ki shubh ke saman ashubh bhi krmashः baDh hi raha hai.

duniya ka itihas is baat ka sakshi hai ki shubh ke saman ashubh bhi krmashः baDh hi raha hai.

kavita mein itihas ka hote hue bhi apne samay ka hona paDta hai.

kavita mein itihas ka hote hue bhi apne samay ka hona paDta hai.

hamare itihas men—chahe yuddhakal raha ho, ya shantikal—rajamahlon se lekar khalihanon tak gutbandi dvara ‘main’ ko too aur ‘too ko main banane ki shanadar parampara rahi hai.

hamare itihas men—chahe yuddhakal raha ho, ya shantikal—rajamahlon se lekar khalihanon tak gutbandi dvara ‘main’ ko too aur ‘too ko main banane ki shanadar parampara rahi hai.

hamara itihas paDhna tab tak vyarth hai, jab tak hum use is jivant manav pravah ke saath ek karke na dekh saken.

hamara itihas paDhna tab tak vyarth hai, jab tak hum use is jivant manav pravah ke saath ek karke na dekh saken.

dharm ek aantrik ruupaantraN hai, ek aadhyaatmik parivartan hai, hamaare apne svbhaav ke visanvaadii svro.n saamanjasya laane kii kriyaa hai- aur uskaa yah ruup itihaas ke aarambh se hii miltaa aaya hai, yahii uskaa muul svaruup hai।

dharm ek aantrik ruupaantraN hai, ek aadhyaatmik parivartan hai, hamaare apne svbhaav ke visanvaadii svro.n saamanjasya laane kii kriyaa hai- aur uskaa yah ruup itihaas ke aarambh se hii miltaa aaya hai, yahii uskaa muul svaruup hai।