1 پر

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.

is desh ki parampara rahi hai ki lok aur shaastr, lagatar sanvad karte rahe hain.

is desh ki parampara rahi hai ki lok aur shaastr, lagatar sanvad karte rahe hain.

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.

भारत की सभ्यता अद्भुत इस माने में रही है कि इतना स्थिर समाज, इतनी सदियों तक चीन के अलावा और कहीं क़ायम नहीं रहा। लेकिन इस सामाजिक स्थिरता के साथ-साथ; जितनी राज्य-गत अराजकता और अस्थिरता भारत में रही है, उतनी पृथ्वी पर और कहीं नहीं रही।

dharm ke bina to hindustan ka ya kisi bhi desh ka kaam chal sakta hai; lekin ek sajha mithkavli ke bina, kisi desh ka kaam nahin chal sakta.

dharm ke bina to hindustan ka ya kisi bhi desh ka kaam chal sakta hai; lekin ek sajha mithkavli ke bina, kisi desh ka kaam nahin chal sakta.

sangit ka vishesh panapta baDhta isliye hai ki svar aur svar ke sambandh, jinse sangit banta hai unki udheDbun, har parampara ki apni hoti hai.

sangit ka vishesh panapta baDhta isliye hai ki svar aur svar ke sambandh, jinse sangit banta hai unki udheDbun, har parampara ki apni hoti hai.

har nai piDhi apne purkhon se vasiyat ke roop mein shabd gyaan ka bhanDar praapt karti hai aur apne ne anubhvon dvara avashyakta paDne par, un parampragat shabdon ko ne arthon ka naya bana pahnati rahti hai.

har nai piDhi apne purkhon se vasiyat ke roop mein shabd gyaan ka bhanDar praapt karti hai aur apne ne anubhvon dvara avashyakta paDne par, un parampragat shabdon ko ne arthon ka naya bana pahnati rahti hai.

jan ragini aur uski anthashraddha jane kitni ghatnaon ko apni gahrai ke jadu se daivi roop pradan kar deti hai, itihas viphal rahta hai, kala samay ka aghat bardasht nahin kar pati aur sahitya kabhi kabhi pannon mein soya rah jata hai, kintu lok ragini ka svar andhi pani ke beech samay ki uddaam dhara ke bahav ke beech, vismriti ke kitne abhicharon ke beech bhi shashvat bana rahta hai aur yadyapi ye nahin pata chalta ki kis yug se, kis ghatna se aur kis desh se uska sambandh hai aur ye bhi nahin pata chalta ki uske kitne sanskran apne aap anjane kanthon dvara ho ge hain, par usmen jo satya satt bankar khinch aata hai, use koi bhi hava uDa nahin pati, kyonki wo satya bahut bhari hota hai.

jan ragini aur uski anthashraddha jane kitni ghatnaon ko apni gahrai ke jadu se daivi roop pradan kar deti hai, itihas viphal rahta hai, kala samay ka aghat bardasht nahin kar pati aur sahitya kabhi kabhi pannon mein soya rah jata hai, kintu lok ragini ka svar andhi pani ke beech samay ki uddaam dhara ke bahav ke beech, vismriti ke kitne abhicharon ke beech bhi shashvat bana rahta hai aur yadyapi ye nahin pata chalta ki kis yug se, kis ghatna se aur kis desh se uska sambandh hai aur ye bhi nahin pata chalta ki uske kitne sanskran apne aap anjane kanthon dvara ho ge hain, par usmen jo satya satt bankar khinch aata hai, use koi bhi hava uDa nahin pati, kyonki wo satya bahut bhari hota hai.

yadi koi vampanthi visheshagya ye nuskha sujhaye ki aap mahabharat ki kathaon ko apni yadadasht se bahar nikal dijiye aur phir desh banaiye, to ye kaam brahma aur vishvakarma milkar bhi nahin kar sakte.

yadi koi vampanthi visheshagya ye nuskha sujhaye ki aap mahabharat ki kathaon ko apni yadadasht se bahar nikal dijiye aur phir desh banaiye, to ye kaam brahma aur vishvakarma milkar bhi nahin kar sakte.

mahan sabhyata jab beech mein aakar saDti hai tab usmen achhut pratha, sati pratha aur dahej pratha ki bimariyan paida hoti hain.

mahan sabhyata jab beech mein aakar saDti hai tab usmen achhut pratha, sati pratha aur dahej pratha ki bimariyan paida hoti hain.

ye puja parasti jo aaj ki sabse jhuthi pujaon mein se ek hai, shayad tab tak qayam rahegi jab tak koi thos manovigyan is instinkt ka pardafash nahin kar deta, jise prkriti ka irada aur iishvar ka adesh maan kar natmastak hua ja raha hai.

ye puja parasti jo aaj ki sabse jhuthi pujaon mein se ek hai, shayad tab tak qayam rahegi jab tak koi thos manovigyan is instinkt ka pardafash nahin kar deta, jise prkriti ka irada aur iishvar ka adesh maan kar natmastak hua ja raha hai.

jin prakritik drishyon ke beech hamare aadim purvaj rahe aur ab bhi manushya jati ka adhikansh (jo nagron mein nahin aa gaya hai) apni aayu vyatit karta hai, unke prati prembhav poorv sahacharya ke prabhav se sanskar ya vasana ke roop mein hamare antःkaran mein nihit hai.

jin prakritik drishyon ke beech hamare aadim purvaj rahe aur ab bhi manushya jati ka adhikansh (jo nagron mein nahin aa gaya hai) apni aayu vyatit karta hai, unke prati prembhav poorv sahacharya ke prabhav se sanskar ya vasana ke roop mein hamare antःkaran mein nihit 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.

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.

atit, parampara, vartaman, bhavishya. . . inki lagatar upasthiti ka bodh, ya inmen se kisi ek ki ati upasthiti ka bodh nirdharit karta hai ki ek kalakar apne samay mein manushya ki sthiti aur uski adhunikta ko apni rachnaon mein kis tarah grhan aur paribhashit karta hai.

atit, parampara, vartaman, bhavishya. . . inki lagatar upasthiti ka bodh, ya inmen se kisi ek ki ati upasthiti ka bodh nirdharit karta hai ki ek kalakar apne samay mein manushya ki sthiti aur uski adhunikta ko apni rachnaon mein kis tarah grhan aur paribhashit karta hai.

hum praayः apni sanatan dharna ka jitna adhik mulya samajhte hain utna dusre vyakti ke abhav aur duःkha ka nahin. yahi karan hai ki jab tak vyaktigat asantosh simatit hokar hamare sanskar janit vishvason ko amul nasht nahin kar deta tab tak hum uske astitv ki upeksha hi karte rahte hain.

hum praayः apni sanatan dharna ka jitna adhik mulya samajhte hain utna dusre vyakti ke abhav aur duःkha ka nahin. yahi karan hai ki jab tak vyaktigat asantosh simatit hokar hamare sanskar janit vishvason ko amul nasht nahin kar deta tab tak hum uske astitv ki upeksha hi karte rahte 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.

kavi parampara se praapt vishayavastu ko atmanubhuti, chintan aur manan dvara kavyvastu banata hai.

kavi parampara se praapt vishayavastu ko atmanubhuti, chintan aur manan dvara kavyvastu banata hai.

kalidas ne kaha tha ki purana sab achchha nahin hota, naya sab bura nahin hota. donon ka samanvay zaruri hai. manushya ka vivek sarvopari hai aur usi ke adhar par wo samanvay sambhav hoga.

kalidas ne kaha tha ki purana sab achchha nahin hota, naya sab bura nahin hota. donon ka samanvay zaruri hai. manushya ka vivek sarvopari hai aur usi ke adhar par wo samanvay sambhav hoga.

ravindrnath hamare khoon mein hain. . . hum unke bina kahin nahin ja sakte. kala ke kisi bhi ayam par charcha kijiye. . . wo vahin hai.

ravindrnath hamare khoon mein hain. . . hum unke bina kahin nahin ja sakte. kala ke kisi bhi ayam par charcha kijiye. . . wo vahin hai.

parampara vahi hoti hai jismen vyakti aur samaj ke bhitar kala, shaastr, darshan aadi ke gahan prashnon ke bare mein kautuhal karyrat hota hai.

parampara vahi hoti hai jismen vyakti aur samaj ke bhitar kala, shaastr, darshan aadi ke gahan prashnon ke bare mein kautuhal karyrat hota hai.

jis jati mein bachche ki bali ko dharm sadhana mana jaye, vidhva ko pati ki chinta mein Daal dena naitikta mana jaye, jis dharm mein aisi katha ho ki moradhvaj aur uski patni bhagvan ko khush karne ke liye bete ko aari se chirte hain, jis desh mein manu maharaj vidhan dete hain ki yadi dvij shoodr ko maar Dale to wo utna hi prayashchit kare, jitna suar ya kutte ko marne par—us jati ki sanvedna, mulychetna, manav garima ki bhavna, adhyatm chetna ko phool chaDhaye jayen ya us par thuka jaye.

jis jati mein bachche ki bali ko dharm sadhana mana jaye, vidhva ko pati ki chinta mein Daal dena naitikta mana jaye, jis dharm mein aisi katha ho ki moradhvaj aur uski patni bhagvan ko khush karne ke liye bete ko aari se chirte hain, jis desh mein manu maharaj vidhan dete hain ki yadi dvij shoodr ko maar Dale to wo utna hi prayashchit kare, jitna suar ya kutte ko marne par—us jati ki sanvedna, mulychetna, manav garima ki bhavna, adhyatm chetna ko phool chaDhaye jayen ya us par thuka jaye.

lok ki ruDhiyan shaastr ki ruDhiyon se kam damankari nahin hotin.

lok ki ruDhiyan shaastr ki ruDhiyon se kam damankari nahin hotin.

prachinata ki puja buri nahin, uski driDh neenv par navinata ki bhitti khaDi karna bhi shreyaskar hai, parantu uski duhai dekar jivan ko sankirntam banate jana aur vikas ke maarg ko charon or se ruddh kar lena kisi jivit vyakti par samadhi bana dene se bhi adhik kroor aur vicharahin karya hai.

prachinata ki puja buri nahin, uski driDh neenv par navinata ki bhitti khaDi karna bhi shreyaskar hai, parantu uski duhai dekar jivan ko sankirntam banate jana aur vikas ke maarg ko charon or se ruddh kar lena kisi jivit vyakti par samadhi bana dene se bhi adhik kroor aur vicharahin karya hai.

prachin bharatiy sahitya mein sabhi manavi kamnaon mein santati ki ichchha mukhya hai. bachche, pote potiyon par hi grihasthashram ka shrey nirbhar hai. kintu ashcharya ye ki prachin sahitya ke vishal vishv mein pitamah poton ke prem prsangon ko to chhoDo kisi vishisht pitamah tak ka ullekh nahin hai. bheeshm ek pitamah hain—aur wo bhi sadgunon se bane pitamah hain, sansarik parampara se nahin.

prachin bharatiy sahitya mein sabhi manavi kamnaon mein santati ki ichchha mukhya hai. bachche, pote potiyon par hi grihasthashram ka shrey nirbhar hai. kintu ashcharya ye ki prachin sahitya ke vishal vishv mein pitamah poton ke prem prsangon ko to chhoDo kisi vishisht pitamah tak ka ullekh nahin hai. bheeshm ek pitamah hain—aur wo bhi sadgunon se bane pitamah hain, sansarik parampara se nahin.

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.

parampara samuh ki hoti hai, uska marm hamein kisi ek vyakti mein nahin, kisi samuh vishesh mein hi mil sakta hai; kisi ek ka achran parampara ka prmaan nahin hota.

parampara samuh ki hoti hai, uska marm hamein kisi ek vyakti mein nahin, kisi samuh vishesh mein hi mil sakta hai; kisi ek ka achran parampara ka prmaan nahin hota.

parampara se har samaj ki kuch sangatiyan hoti hain, samanjasya hote hain, anupat hote hain. ye vyakti aur samaj donon ke hote hain. jab ye tangati gaDbaD hoti hai tab chetna mein chamak paida hoti hai.

parampara se har samaj ki kuch sangatiyan hoti hain, samanjasya hote hain, anupat hote hain. ye vyakti aur samaj donon ke hote hain. jab ye tangati gaDbaD hoti hai tab chetna mein chamak paida hoti hai.

koi bhi kavi parampara se vishayavastu praapt karta hai, lekin wo use kavyvastu svayan banata hai.

koi bhi kavi parampara se vishayavastu praapt karta hai, lekin wo use kavyvastu svayan banata hai.

parampara aur widroh, jiwan mein donon ka sthan hai parampara ghera Dalkar pani ko gahra banati hai widroh gheron ko toDkar pani ko choDai mein le jata hai parampara rokti hai, widroh aage baDhna chahta hai is sangharsh ke baad jo pragti hoti hai, wahi samaj ki asli pragti hai

parampara aur widroh, jiwan mein donon ka sthan hai parampara ghera Dalkar pani ko gahra banati hai widroh gheron ko toDkar pani ko choDai mein le jata hai parampara rokti hai, widroh aage baDhna chahta hai is sangharsh ke baad jo pragti hoti hai, wahi samaj ki asli pragti hai

kabir ye nahin mante ki lok mein dharm ke naam par jo kuch hai wo sab vivek sammat hai.

kabir ye nahin mante ki lok mein dharm ke naam par jo kuch hai wo sab vivek sammat 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.

har yug ke bhoot se vartaman ki kushti hui hai. kalidas ki avhelana jab keval unki navinata ke karan hone lagi, to unhen lalkarna paDa ki jo purana hai vahi shreshth nahin hai.

har yug ke bhoot se vartaman ki kushti hui hai. kalidas ki avhelana jab keval unki navinata ke karan hone lagi, to unhen lalkarna paDa ki jo purana hai vahi shreshth nahin hai.

paramprayen har samaj aur uske bhinn samudayon aur samuhon ki aatm chhavi ka avibhajya ang hoti hain aur jivan ke anek kshetron mein unka disha nirdesh karti hain.

paramprayen har samaj aur uske bhinn samudayon aur samuhon ki aatm chhavi ka avibhajya ang hoti hain aur jivan ke anek kshetron mein unka disha nirdesh karti hain.

sahitya kisi jati ki rakshit vani ki wo akhanD parampara hai jo uske jivan ke svtantr svarup ki raksha karti hui jagat ki gati ke anurup uttarottar uska antarvikas karti chalti hai.

sahitya kisi jati ki rakshit vani ki wo akhanD parampara hai jo uske jivan ke svtantr svarup ki raksha karti hui jagat ki gati ke anurup uttarottar uska antarvikas karti chalti hai.

draupadi ke man ki chhatpatahat bharat ki vilakshan khubsurat ashantta ka mool srot hai.

draupadi ke man ki chhatpatahat bharat ki vilakshan khubsurat ashantta ka mool srot hai.

purani parampara ka sparsh shakti pradan karta hai, naya vichar madhurya utpann karta hai.

purani parampara ka sparsh shakti pradan karta hai, naya vichar madhurya utpann karta hai.

kisi parampara ki jivantta purane vishvason ko aage baDhane aur unka sanrakshan karne ki zid par nahin, nai chunautiyon ka muqabala karne ki kshamata par bhi nirbhar karti hai.

kisi parampara ki jivantta purane vishvason ko aage baDhane aur unka sanrakshan karne ki zid par nahin, nai chunautiyon ka muqabala karne ki kshamata par bhi nirbhar karti hai.

adhunikta ek mulya nahin hai, mulya ke prati ek drishti hai. ye mulya samkalin bhi ho sakte, paramprik bhi aur atit ke bhi.

adhunikta ek mulya nahin hai, mulya ke prati ek drishti hai. ye mulya samkalin bhi ho sakte, paramprik bhi aur atit ke bhi.

sanskritik drishti se kahen to bharat anek bhashaon, anek vishvason aur phalatः anek parampraon ka yog hai.

sanskritik drishti se kahen to bharat anek bhashaon, anek vishvason aur phalatः anek parampraon ka yog hai.

sahitya ek tarah ka gyaan hai ha brahmanD, prkriti, samaj aur manushya ki manasik prakriyaon ke sandarbh mein manaviy astitv ka gyaan.

sahitya ek tarah ka gyaan hai ha brahmanD, prkriti, samaj aur manushya ki manasik prakriyaon ke sandarbh mein manaviy astitv ka gyaan.

jaise nadiyan samudr se milti hain, vaise hi samajik shaastr ki shakhayen apni aitihasik yatra mein moD lete hue, bharsak koshishen karti hui antatः mahabharat mein hi milti hain.

jaise nadiyan samudr se milti hain, vaise hi samajik shaastr ki shakhayen apni aitihasik yatra mein moD lete hue, bharsak koshishen karti hui antatः mahabharat mein hi milti hain.

parampara ko jaD aur vikas ko gatiman manna hamari vichar prakriya mein rooDh ho gaya hai.

parampara ko jaD aur vikas ko gatiman manna hamari vichar prakriya mein rooDh ho gaya hai.

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.

sanskriti manushya ko jakaDti nahin, mukt karti hai. sanskriti wo jivan mulya hai, jise apni vikas yatra mein manushya samaj viksit aur angikar karta hai. sanskriti manushya ka udattikran karti hai. use kshudrta se uncha uthati hai.

sanskriti manushya ko jakaDti nahin, mukt karti hai. sanskriti wo jivan mulya hai, jise apni vikas yatra mein manushya samaj viksit aur angikar karta hai. sanskriti manushya ka udattikran karti hai. use kshudrta se uncha uthati hai.

manushya ke anya karmon ki tarah chintan bhi parampara karm hai, parampara sadhya hai.

manushya ke anya karmon ki tarah chintan bhi parampara karm hai, parampara sadhya hai.

kusanskaron ki jaDen baDi gahri hoti hain.

kusanskaron ki jaDen baDi gahri hoti hain.

जो मनीषी परम्परागत मूल्यों के विरोध में खड़े हैं, उनकी ईमानदारी पर शंका करने की कोई गुंजाइश नहीं है। मूल्यों की महिमा यह होनी चाहिए कि वे मनुष्य के भीतर मानवीय भावनाओं को जगाएँ। मनुष्य को सोचने को बाध्य करें, उसे व्याकुल और बेचैन बनायें।

parampara sikhi nahin jati…

parampara sikhi nahin jati…

atit ka arth utna hi nahin jitna wo ek parampara mein barakrar rahta hai. bahut kuch aisa hota hai jo ek parampara ke bahar atit mein chhoot jata hai.

atit ka arth utna hi nahin jitna wo ek parampara mein barakrar rahta hai. bahut kuch aisa hota hai jo ek parampara ke bahar atit mein chhoot jata hai.

hamari jati murde ko arse tak chipkaye rahti hai. ruDhi ko chhoDne mein bahut samay leti hai aur barbad hoti hai.

hamari jati murde ko arse tak chipkaye rahti hai. ruDhi ko chhoDne mein bahut samay leti hai aur barbad hoti hai.