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.

bhasha nadi ki dhara—jaisi hoti hai, us par kisi ka naam khodkar nahin rakha ja sakta.

bhasha nadi ki dhara—jaisi hoti hai, us par kisi ka naam khodkar nahin rakha ja sakta.

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.

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.

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.

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.

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.

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.

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.

hindi ki seva ka arth hai us manav samaj ki seva, jiske vicharon ke adan pradan ka madhyam hindi hai. manushya hi baDi cheez hai, bhasha usi ki seva ke liye hai. sahitya srishti ka bhi yahi arth hai.

hindi ki seva ka arth hai us manav samaj ki seva, jiske vicharon ke adan pradan ka madhyam hindi hai. manushya hi baDi cheez hai, bhasha usi ki seva ke liye hai. sahitya srishti ka bhi yahi arth 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.

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.

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

bhaktikavya ki ek visheshata hindi bhasha ke kavyatv ka utkarsh 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.

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.

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.

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.

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

pratyek bhasha aapko vastavikta ke apne hisse tak pahunch pradan karti 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?

ajkal satta ki bhasha kafi namr ho chali hai, aur jise dabaya jata hai use usi ke hit men dabaya jata hai.

ajkal satta ki bhasha kafi namr ho chali hai, aur jise dabaya jata hai use usi ke hit men dabaya jata 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 ?

hindi hi nahin, koi bhi bhasha jab daftron mein ghusti hai to uska ek bandha bandhaya shabd jaal viksit hota hai—vah taklali svarup grhan kar leti hai.

hindi hi nahin, koi bhi bhasha jab daftron mein ghusti hai to uska ek bandha bandhaya shabd jaal viksit hota hai—vah taklali svarup grhan kar leti hai.

kavita ke liye chitrbhasha ki avashyakta paDti hai, uske shabd sasvar hone chahiye, jo bolte hon, seb ki tarah jinke ras ki madhur lalima bhitar na sama sakne ke karan bahar jhalak paDe.

kavita ke liye chitrbhasha ki avashyakta paDti hai, uske shabd sasvar hone chahiye, jo bolte hon, seb ki tarah jinke ras ki madhur lalima bhitar na sama sakne ke karan bahar jhalak paDe.

sab dharm i.ishvar kii den hain, parantu unme.n maanav kii apuurNtaa kii puT hai, kyonki ve manushya kii buddhi aur bhaashaa ke maadhyam se guzarte hain।

sab dharm i.ishvar kii den hain, parantu unme.n maanav kii apuurNtaa kii puT hai, kyonki ve manushya kii buddhi aur bhaashaa ke maadhyam se guzarte hain।

bhasha ko aspasht karne ka vyavsay ek mukhauta hai, jiske pichhe loot ka bahut baDa vyavsay hai.

bhasha ko aspasht karne ka vyavsay ek mukhauta hai, jiske pichhe loot ka bahut baDa vyavsay hai.

hamein us bhasha ko bolna sikhna chahiye jise striyan tab bolti hain, jab unki ghalati nikalne vala koi nahin hota hai.

hamein us bhasha ko bolna sikhna chahiye jise striyan tab bolti hain, jab unki ghalati nikalne vala koi nahin hota hai.

unyaas ka satya anivartः uski bhasha mein sanvedit hota hai.

unyaas ka satya anivartः uski bhasha mein sanvedit hota hai.

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.

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.

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.

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.

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

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