سیف پر

hamesha purani piDhi nai piDhi se nirash rahi hai nai piDhi bhi purani piDhi bankar nirash hoti rahi hai

hamesha purani piDhi nai piDhi se nirash rahi hai nai piDhi bhi purani piDhi bankar nirash hoti rahi hai

manushya ne niyam kaydon ke anusar; apne sajag gyaan dvara bhasha ki srishti nahin ki, aur na uske nirman ki use aatm chetna hi thi. manushya ki chetna ke pare hi prkriti, parampara, vatavran, abhyas va anukran aadi ke parasparik sanyog se bhasha ka prarambh aur uska vikas hota raha.

manushya ne niyam kaydon ke anusar; apne sajag gyaan dvara bhasha ki srishti nahin ki, aur na uske nirman ki use aatm chetna hi thi. manushya ki chetna ke pare hi prkriti, parampara, vatavran, abhyas va anukran aadi ke parasparik sanyog se bhasha ka prarambh aur uska vikas hota raha.

bhashik abhivyakti ka roop ras kavita dvara hi bachaya ja sakta hai.

bhashik abhivyakti ka roop ras kavita dvara hi bachaya ja sakta hai.

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

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

bachchon ko bhasha paDhane ka bhala kya matlab ho sakta hai, sivay is drishti vistar ke, kyonki bhasha to ve pahle se jante hain. hamein paDhna likhna sikhane ke agrah ko bhasha sikhane ka mukhya uddeshya yahi samajhna chahiye.

bachchon ko bhasha paDhane ka bhala kya matlab ho sakta hai, sivay is drishti vistar ke, kyonki bhasha to ve pahle se jante hain. hamein paDhna likhna sikhane ke agrah ko bhasha sikhane ka mukhya uddeshya yahi samajhna chahiye.

main isliye ye kahna jaruri samajhta hoon ki jab se sanskrit aur lokbhashaon ke beech sanvad samapt hua hai—bhashaon ki kshati hui hai.

main isliye ye kahna jaruri samajhta hoon ki jab se sanskrit aur lokbhashaon ke beech sanvad samapt hua hai—bhashaon ki kshati hui hai.

santosh ki bhasha dhimi hoti hai, kyonki wo shabdon aur maun donon mein vyakt hoti hai.

santosh ki bhasha dhimi hoti hai, kyonki wo shabdon aur maun donon mein vyakt hoti hai.

bhasha ki kitni dayniy daridrata hai! sitaron ki tulna hire se karna!

bhasha ki kitni dayniy daridrata hai! sitaron ki tulna hire se karna!

bhasha svayan sunti hai.

bhasha svayan sunti hai.

vibhinn dharm alag alag bhashayen hain, jinmen pratyek ki apni sachchai ho sakti hai aur sachchai ki kami ho sakti hai aur aisa sochna murkhtapurn hai ki iishvar kisi prakar se paribhashit hai, jiske bare mein aap kuch bhi kah sakte hain.

vibhinn dharm alag alag bhashayen hain, jinmen pratyek ki apni sachchai ho sakti hai aur sachchai ki kami ho sakti hai aur aisa sochna murkhtapurn hai ki iishvar kisi prakar se paribhashit hai, jiske bare mein aap kuch bhi kah sakte hain.

manushya ne niyam kaydon ke anusar; apne sajag gyan dwara bhasha ki srishti nahin ki, aur na uske nirman ki use aatm chetna hi thi manushya ki chetna ke pare hi prkriti, parampara, watawran, abhyas wa anukran aadi ke parasparik sanyog se bhasha ka prarambh aur uska wikas hota raha

manushya ne niyam kaydon ke anusar; apne sajag gyan dwara bhasha ki srishti nahin ki, aur na uske nirman ki use aatm chetna hi thi manushya ki chetna ke pare hi prkriti, parampara, watawran, abhyas wa anukran aadi ke parasparik sanyog se bhasha ka prarambh aur uska wikas hota raha

kisi vishuddh ‘bakvas’ ko pradarshit karna, aur bodh ke dvara bhasha ki simaon se sir phoDne se aai choton ko dikhana darshan ke parinam hain. in choton se hamein khoj ki mahatta pata chalti hai.

kisi vishuddh ‘bakvas’ ko pradarshit karna, aur bodh ke dvara bhasha ki simaon se sir phoDne se aai choton ko dikhana darshan ke parinam hain. in choton se hamein khoj ki mahatta pata chalti hai.

jab main bhasha ke madhyam se vichar karta hoon to maukhik abhivyaktiyon ke atirikt mere man mein koi dusre ‘arth’ nahin hote ha bhasha to svayan hi vichar ki vahak hoti hai.

jab main bhasha ke madhyam se vichar karta hoon to maukhik abhivyaktiyon ke atirikt mere man mein koi dusre ‘arth’ nahin hote ha bhasha to svayan hi vichar ki vahak hoti hai.

kya niji bhasha ke niyam, niymon ki pratichchhaya hain?—jis tula par pratichchhaya ko tola jata hai, wo tula ki pratichchhaya nahin hoti.

kya niji bhasha ke niyam, niymon ki pratichchhaya hain?—jis tula par pratichchhaya ko tola jata hai, wo tula ki pratichchhaya nahin hoti.

jo din bhar ek aisi bhasha aur shabdavali ka prayog karta hai jiske shabd barson ke istemal se apni sari nai sambhavnayen kho chuke hain, jiska sara chintan aur achran nirdisht paddhati aur purvdrishtant ka pichhalagua ho, jiski dharnayen aur vivek purvanubhav se ya kisi uupri satta se anushashit hon, wo dhire dhire apne vyaktitv mein un tattvon ko atmsat karega hi jo buniyadi taur par achchhe sarjanatmak lekhan ke khilaf hain.

jo din bhar ek aisi bhasha aur shabdavali ka prayog karta hai jiske shabd barson ke istemal se apni sari nai sambhavnayen kho chuke hain, jiska sara chintan aur achran nirdisht paddhati aur purvdrishtant ka pichhalagua ho, jiski dharnayen aur vivek purvanubhav se ya kisi uupri satta se anushashit hon, wo dhire dhire apne vyaktitv mein un tattvon ko atmsat karega hi jo buniyadi taur par achchhe sarjanatmak lekhan ke khilaf hain.

bhaktikavya ki ek visheshata hindi bhasha ke kavyatv ka utkarsh hai.

bhaktikavya ki ek visheshata hindi bhasha ke kavyatv ka utkarsh hai.

jo kavya sarvsadharan ki samajh ke bahar hota hai, wo bahut kam lokamanya hota hai.

jo kavya sarvsadharan ki samajh ke bahar hota hai, wo bahut kam lokamanya hota hai.

bhasha ke parashn ko sathi ya kamachlau drishti se grhan nahin karna chahiye.

bhasha ke parashn ko sathi ya kamachlau drishti se grhan nahin karna chahiye.

bhasha ke bina kavya ki kalpana nahin ki ja sakti aur na bhaav jagat ke abhivyakti ke atirikt bhasha ka koi dusra prayojan jaan paDta hai.

bhasha ke bina kavya ki kalpana nahin ki ja sakti aur na bhaav jagat ke abhivyakti ke atirikt bhasha ka koi dusra prayojan jaan paDta hai.

bhasha ek baat hai aur vani dusri. sahitya ka sambandh vani se aata hai. manushya ki vani jitni viksit hogi, utna uska jivan viksit hoga. kul jivan ka adhar vani hai.

bhasha ek baat hai aur vani dusri. sahitya ka sambandh vani se aata hai. manushya ki vani jitni viksit hogi, utna uska jivan viksit hoga. kul jivan ka adhar vani hai.

desh-prem ho aur bhaashaa-prem kii chintaa na ho, yah asambhav hai।

desh-prem ho aur bhaashaa-prem kii chintaa na ho, yah asambhav hai।

goshthiyon mein lokaprachlit saral bhasha mein kavya, kala vishayak charcha karta hua nagarak lok mein sarvamanya hota hai.

goshthiyon mein lokaprachlit saral bhasha mein kavya, kala vishayak charcha karta hua nagarak lok mein sarvamanya hota hai.

shilp ya bhasha vahin kathinai utpann karte hain jahan ve kavita ke rachnatmak tark se nikle hue nahin lagte, kathya par uuphar se aropit lagte hain—ya phir vahan, jahan kavi ke paas bhasha aur shilp to ho par zaruri kuch kahne ko na ho.

shilp ya bhasha vahin kathinai utpann karte hain jahan ve kavita ke rachnatmak tark se nikle hue nahin lagte, kathya par uuphar se aropit lagte hain—ya phir vahan, jahan kavi ke paas bhasha aur shilp to ho par zaruri kuch kahne ko na ho.

bhasha pahle hai aur vyakran baad mein. bhasha se aage vyakran ki na sima hai aur na gati.

bhasha pahle hai aur vyakran baad mein. bhasha se aage vyakran ki na sima hai aur na gati.

samaj ki sabhyata ka arth hai ha jivan ke vyavharon ko saral sulabh banane vali bhasha.

samaj ki sabhyata ka arth hai ha jivan ke vyavharon ko saral sulabh banane vali bhasha.

samay, gati, parivartan, aatma, man, rachnashilta aadi ki prkriti ko vigyan jab bhi samajhne chalta hai to uski vichar paddhati aur bhasha chal ko achal mein badal deti hai—jabki rachna shakti ek nirantar prvahit uurja hai.

samay, gati, parivartan, aatma, man, rachnashilta aadi ki prkriti ko vigyan jab bhi samajhne chalta hai to uski vichar paddhati aur bhasha chal ko achal mein badal deti hai—jabki rachna shakti ek nirantar prvahit uurja hai.

anupras aur yavak aadi shabdaDambar kavita ke adhar nahin, jo unke na hone se kavita nirjiv ho jaye, ya usse koi aprimey hani pahunche, kavita ka achchha ya bura hona visheshatः achchhe arth aur ras bahulya par avlambit hai.

anupras aur yavak aadi shabdaDambar kavita ke adhar nahin, jo unke na hone se kavita nirjiv ho jaye, ya usse koi aprimey hani pahunche, kavita ka achchha ya bura hona visheshatः achchhe arth aur ras bahulya par avlambit hai.

chhayavad ke kavi shabdon ko tolkar rakhte the, prayogavad ke kavi shabdon ko tatol kar rakhte the, nai kavita ke kavi shabdon ko golkar rakhte the, san saath ke baad ke kavi shabdon ko khol kar rakhte hain.

chhayavad ke kavi shabdon ko tolkar rakhte the, prayogavad ke kavi shabdon ko tatol kar rakhte the, nai kavita ke kavi shabdon ko golkar rakhte the, san saath ke baad ke kavi shabdon ko khol kar rakhte hain.

kisi desh ki shabd parampara arthat bhasha kuch kaal tak chalkar jo arth vidhan karti hai vahi us desh ka sahitya kahlata hai.

kisi desh ki shabd parampara arthat bhasha kuch kaal tak chalkar jo arth vidhan karti hai vahi us desh ka sahitya kahlata hai.

bhasha bolna ek duniya aur ek sanskriti ko apnana hai.

bhasha bolna ek duniya aur ek sanskriti ko apnana hai.

santosh ki bhasha dhimi hoti hai, kyonki wo shabdon aur maun donon mein vyakt hoti hai.

santosh ki bhasha dhimi hoti hai, kyonki wo shabdon aur maun donon mein vyakt hoti hai.

kya hamein kisi aise vyakti ki kalpana nahin karna chahiye, jisne kabhi sangit nahin suna ho, aur jo ek din achanak shopan ki koi antargumphit rachna sune aur ye maan baithe ki ye ek aisi gupt bhasha hai, jiske arthon ko duniya usse chhupaye rakhna chahti hai?

kya hamein kisi aise vyakti ki kalpana nahin karna chahiye, jisne kabhi sangit nahin suna ho, aur jo ek din achanak shopan ki koi antargumphit rachna sune aur ye maan baithe ki ye ek aisi gupt bhasha hai, jiske arthon ko duniya usse chhupaye rakhna chahti hai?

pratyek bhasha aapko vastavikta ke apne hisse tak pahunch pradan karti hai.

pratyek bhasha aapko vastavikta ke apne hisse tak pahunch pradan karti hai.

hame.n angrezii kii aavashyakta hai, kintu apnii bhaashaa ka naash karne ke li.e nahiin।

hame.n angrezii kii aavashyakta hai, kintu apnii bhaashaa ka naash karne ke li.e nahiin।

aadhyaatmik bhojan ke li.e bhii bhaarat ke log jis din angrejii ka mu.nh dekhenge, us din unke Duub marne ke li.e chulluu bhar paanii kaafii hogaa। angrejii siikhi.e-sikhaa.i.e lekin use vishvvidyaalyo.n me.n shikshaa ka maadhyam kyo.n banaate hai.n ?

aadhyaatmik bhojan ke li.e bhii bhaarat ke log jis din angrejii ka mu.nh dekhenge, us din unke Duub marne ke li.e chulluu bhar paanii kaafii hogaa। angrejii siikhi.e-sikhaa.i.e lekin use vishvvidyaalyo.n me.n shikshaa ka maadhyam kyo.n banaate hai.n ?

tumhare charitr ke kisi bhi udahran se yadi kisi ka mangal ho, to usse usko gupt mat rakho. tumhara satsvbhav karm mein prasfutit ho, kintu apni bhasha mein vyakt na ho, nazar rakho.

tumhare charitr ke kisi bhi udahran se yadi kisi ka mangal ho, to usse usko gupt mat rakho. tumhara satsvbhav karm mein prasfutit ho, kintu apni bhasha mein vyakt na ho, nazar rakho.

sabhya samaj ki jo bhasha ho usi bhasha mein gadya padyatmak sahitya hona chahiye.

sabhya samaj ki jo bhasha ho usi bhasha mein gadya padyatmak sahitya hona chahiye.

soor ki bhasha bahut chalti hui aur svabhavik hai. kavybhasha hone se yadyapi usmen kahin kahin sanskrit ke pad, kavi ke samay se poorv ke parampragat prayog tatha braj se door door ke prdeshon ke shabd bhi aa mile hain, par unki matra itni nahin hai ki bhasha ke svarup mein kuch antar paDe ya kritrimta aave.

soor ki bhasha bahut chalti hui aur svabhavik hai. kavybhasha hone se yadyapi usmen kahin kahin sanskrit ke pad, kavi ke samay se poorv ke parampragat prayog tatha braj se door door ke prdeshon ke shabd bhi aa mile hain, par unki matra itni nahin hai ki bhasha ke svarup mein kuch antar paDe ya kritrimta aave.

surdas ki kavybhasha rupkaprdhan bhasha hai.

surdas ki kavybhasha rupkaprdhan bhasha hai.

hamari raashtr bhasha vahi ho sakti hai jo devanagari aur urdu donon lipiyon mein likhi jati hai.

hamari raashtr bhasha vahi ho sakti hai jo devanagari aur urdu donon lipiyon mein likhi jati hai.

jo kavi achchhi shabd sthapana karna nahin janta, athva yon kahiye ki jiske paas kafi shabd samuh nahin hai, use kavita karne ka parishram hi na karna chahiye.

jo kavi achchhi shabd sthapana karna nahin janta, athva yon kahiye ki jiske paas kafi shabd samuh nahin hai, use kavita karne ka parishram hi na karna chahiye.

iishvar jab hamari bhashayen nahin samajhta to hamari prarthnayen kya samajhta hoga? par agar iishvar itni sari bhashaon mein kaviyon ki prarthnayen samajhta hai to iishvar sabse baDa anuvadak hai. uska anuvad anubhag sarvadhik sanvedanshil aur sabse ek saath sanvad jari rakhne mein saksham evan sakriy hai. ho sakta hai uska koi pravakta aakar kahe ki iishvar par nahin, apni bhasha par sandeh karo.

iishvar jab hamari bhashayen nahin samajhta to hamari prarthnayen kya samajhta hoga? par agar iishvar itni sari bhashaon mein kaviyon ki prarthnayen samajhta hai to iishvar sabse baDa anuvadak hai. uska anuvad anubhag sarvadhik sanvedanshil aur sabse ek saath sanvad jari rakhne mein saksham evan sakriy hai. ho sakta hai uska koi pravakta aakar kahe ki iishvar par nahin, apni bhasha par sandeh karo.

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.

‘chitr’ ne hamein baandh liya hai. aur hum usse bahar nahin nikal sakte kyonki wo hamari bhasha mein hi tha aur hamein aisa lagta hai ki bhasha ise nirapvad roop se duhrati rahti hai.

‘chitr’ ne hamein baandh liya hai. aur hum usse bahar nahin nikal sakte kyonki wo hamari bhasha mein hi tha aur hamein aisa lagta hai ki bhasha ise nirapvad roop se duhrati rahti hai.

kavita bhasha mein bandhati hai aur bhasha jivan se bandhati hai—jivit vartaman ke anubhav tatha un smritiyon ke roop mein jinhen wo jhatakkar apne se alag nahin kar sakta.

kavita bhasha mein bandhati hai aur bhasha jivan se bandhati hai—jivit vartaman ke anubhav tatha un smritiyon ke roop mein jinhen wo jhatakkar apne se alag nahin kar sakta.

ek kalakriti ki satah—uski bhasha ke drishya sanket—utna hi baDa satya hai jitni uske arth ki gahrai; donon abhinn roop se kala ke sammukh satya ke saath juDe hain; bina ek ko jane dusre ko janna asambhav hai; darasal kala ka rahasya donon ke antarnihit rishte mein vaas karta hai.

ek kalakriti ki satah—uski bhasha ke drishya sanket—utna hi baDa satya hai jitni uske arth ki gahrai; donon abhinn roop se kala ke sammukh satya ke saath juDe hain; bina ek ko jane dusre ko janna asambhav hai; darasal kala ka rahasya donon ke antarnihit rishte mein vaas karta hai.

jab bhasha viphal ho jati hai, tab yuddh hota hai.

jab bhasha viphal ho jati hai, tab yuddh hota hai.

charitrahin rajaniti, bhrasht samaj, vikrit ap sanskriti. . . sabhi apni apni tarah bhasha ko pardushit karte hain.

charitrahin rajaniti, bhrasht samaj, vikrit ap sanskriti. . . sabhi apni apni tarah bhasha ko pardushit karte hain.

nirala ke kullibhat mein bhi vyangya ki jo dhaar, jo prabhvishnuta sambhav hui hai, wo tathakathit vyangykaron ke bute ke bahar ki cheez hai. wo kavi ki hi vagvibhuti hai jo gadya ko phali hai.

nirala ke kullibhat mein bhi vyangya ki jo dhaar, jo prabhvishnuta sambhav hui hai, wo tathakathit vyangykaron ke bute ke bahar ki cheez hai. wo kavi ki hi vagvibhuti hai jo gadya ko phali hai.

kabir ya ghalib ki bhasha aksar ye bhram upjati hai ki wo asan hai kyonki usmen pahchane ja saknevale roz ki bhasha ke shabd hain. lekin unki kavita vastutः shabd kathin nahin arth kathin kavita hai.

kabir ya ghalib ki bhasha aksar ye bhram upjati hai ki wo asan hai kyonki usmen pahchane ja saknevale roz ki bhasha ke shabd hain. lekin unki kavita vastutः shabd kathin nahin arth kathin kavita hai.