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yogya adamiyon ki kami hai. isliye yogya adami ko kisi cheez ki kami nahin rahti. wo ek or chhutta hai to dusri or se pakDa jata hai.

yogya adamiyon ki kami hai. isliye yogya adami ko kisi cheez ki kami nahin rahti. wo ek or chhutta hai to dusri or se pakDa jata hai.

din raat gard ke bavanDar uDati hui jipon ki marfat itna to tay ho chuka hai ki hindustan, jo ab shahron hi mein basa tha, ganvon mein bhi phailne laga hai.

din raat gard ke bavanDar uDati hui jipon ki marfat itna to tay ho chuka hai ki hindustan, jo ab shahron hi mein basa tha, ganvon mein bhi phailne laga hai.

hamare nyaay shaastr ki kitabon mein likha hai ki jahan jahan dhuan hota hai, vahan vahan aag hoti hai. vahin ye bhi baDha dena chahiye ki jahan bas ka aDDa hota hai, vahan gandgi hoti hai.

hamare nyaay shaastr ki kitabon mein likha hai ki jahan jahan dhuan hota hai, vahan vahan aag hoti hai. vahin ye bhi baDha dena chahiye ki jahan bas ka aDDa hota hai, vahan gandgi hoti hai.

kisan ko—jaisa ki ‘godan’ paDhnevale aur do bigha zamin jaisi filmen dekhnevale pahle se hi jante hain—zamin zyada pyari hoti hai. yahi nahin, use apni zamin ke muqable dusre ki zamin bahut pyari hoti hai aur wo mauqa milte hi apne paDosi ke khet ke prati lalayit ho uthta hai. nishchay hi iske pithe samrajyavadi vistar ki nahin, sahj prem ki bhavna hai jiske sahare wo baithta apne khet ki meD par hai, par janvar apne paDosi ke khet mein charata hai.

kisan ko—jaisa ki ‘godan’ paDhnevale aur do bigha zamin jaisi filmen dekhnevale pahle se hi jante hain—zamin zyada pyari hoti hai. yahi nahin, use apni zamin ke muqable dusre ki zamin bahut pyari hoti hai aur wo mauqa milte hi apne paDosi ke khet ke prati lalayit ho uthta hai. nishchay hi iske pithe samrajyavadi vistar ki nahin, sahj prem ki bhavna hai jiske sahare wo baithta apne khet ki meD par hai, par janvar apne paDosi ke khet mein charata hai.

tark aur astha ki laDai ho rahi thi aur kahne ki zarurat nahin ki astha tark ko dabaye de rahi thi.

tark aur astha ki laDai ho rahi thi aur kahne ki zarurat nahin ki astha tark ko dabaye de rahi thi.

tum manjhauli haisiyat ke manushya ho aur manushyata ke kichaD mein phans gaye ho. tumhare charo or kichaD hi kichaD hai.

tum manjhauli haisiyat ke manushya ho aur manushyata ke kichaD mein phans gaye ho. tumhare charo or kichaD hi kichaD hai.

virodhi se bhi sammanpurn vyvahar karna chahiye. dekho na, pratyek baDe neta ka ek ek virodhi hai. sabhi ne svechchha se apna apna virodhi pakaD rakha hai. ye jantantr ka siddhant hai.

virodhi se bhi sammanpurn vyvahar karna chahiye. dekho na, pratyek baDe neta ka ek ek virodhi hai. sabhi ne svechchha se apna apna virodhi pakaD rakha hai. ye jantantr ka siddhant hai.

kichaD ki chaplusi mat karo. is mughalte mein na raho ki kichaD se kamal paida hota hai. kichaD mein kichaD hi panapta hai. ye jagah chhoDo. yahan se palayan karo.

kichaD ki chaplusi mat karo. is mughalte mein na raho ki kichaD se kamal paida hota hai. kichaD mein kichaD hi panapta hai. ye jagah chhoDo. yahan se palayan karo.

bhago bhago yatharth tumhara pichha kar raha hai.

bhago bhago yatharth tumhara pichha kar raha hai.

liDri aisa beej hai jo apne ghar se door ki zamin mein hi panapta hai.

liDri aisa beej hai jo apne ghar se door ki zamin mein hi panapta hai.

zor se bolne ka vahi natija hua jo praayः hota hai. vipaksh dhire dhire bolne laga.

zor se bolne ka vahi natija hua jo praayः hota hai. vipaksh dhire dhire bolne laga.

adami filmi abhineta ho ya neta, tabhi wo ichchha maatr se ro sakta hai.

adami filmi abhineta ho ya neta, tabhi wo ichchha maatr se ro sakta hai.

jab kabhi klark vaidyji ko chacha kahta tha, prinsipal sahab ko afsos hota tha ki ve unhen apna baap nahin kah pate.

jab kabhi klark vaidyji ko chacha kahta tha, prinsipal sahab ko afsos hota tha ki ve unhen apna baap nahin kah pate.

kukarhav ganjahi boli ka shabd hai. kutte aapas mein laDte hain aur ek dusre ko baDhava dene ke liye shor machate hain. usi ko kukarhav kahte hain.

kukarhav ganjahi boli ka shabd hai. kutte aapas mein laDte hain aur ek dusre ko baDhava dene ke liye shor machate hain. usi ko kukarhav kahte hain.

aaj ke bhavuktapurn kathakaron ne na jane kisse sikhkar baar baar kaha hai ki duःkha manushya ko manjata hai! baat kul itni nahin hai, sach to ye hai ki duःkha manushya ko pahle phinchta hai, phir phinchkar nichoDta hai, phir nichoDkar uske chehre ko ghugghu jaisa banakar, us par do chaar kali safed lakiren kheench deta hai. phir use saDak par lambe lambe Dagon se tahalne le liye chhoD deta hai.

aaj ke bhavuktapurn kathakaron ne na jane kisse sikhkar baar baar kaha hai ki duःkha manushya ko manjata hai! baat kul itni nahin hai, sach to ye hai ki duःkha manushya ko pahle phinchta hai, phir phinchkar nichoDta hai, phir nichoDkar uske chehre ko ghugghu jaisa banakar, us par do chaar kali safed lakiren kheench deta hai. phir use saDak par lambe lambe Dagon se tahalne le liye chhoD deta hai.

hamare yahan aaj bhi shaastr sarvopari hai aur jati pratha mitane ki sari koshishen agar fareb nahin hain to romantik karrvaiyan hain.

hamare yahan aaj bhi shaastr sarvopari hai aur jati pratha mitane ki sari koshishen agar fareb nahin hain to romantik karrvaiyan hain.

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.

ye sahi hai ki ‘satya’ ‘astitv’ aadi shabdon ke aate hi hamara kathakar chilla uthta hai, suno bhaiyo! ye qissa kahani rokkar main thoDi der ke liye tumko filasfi paDhata hoon, taki tumhein yaqin ho jaye ki vastav mein main filasfar tha par bachpan ke kusang karan ye upanyas (ya kavita) likh raha haun. isliye he bhaiyo! lo, ye solahpeji filasfi ka latka; aur agar meri kitab paDhte paDhte tumhein bhram ho gaya ho ki mujhe auron jaisi filasfi nahin aati, to us bhram ko is bhram se kaat do.

ye sahi hai ki ‘satya’ ‘astitv’ aadi shabdon ke aate hi hamara kathakar chilla uthta hai, suno bhaiyo! ye qissa kahani rokkar main thoDi der ke liye tumko filasfi paDhata hoon, taki tumhein yaqin ho jaye ki vastav mein main filasfar tha par bachpan ke kusang karan ye upanyas (ya kavita) likh raha haun. isliye he bhaiyo! lo, ye solahpeji filasfi ka latka; aur agar meri kitab paDhte paDhte tumhein bhram ho gaya ho ki mujhe auron jaisi filasfi nahin aati, to us bhram ko is bhram se kaat do.

kisi bhi samanya shahrati ki tarah uski bhi astha thi ki shahr ki dava aur dehat ki hava barabar hoti hai.

kisi bhi samanya shahrati ki tarah uski bhi astha thi ki shahr ki dava aur dehat ki hava barabar hoti hai.

hamari yojnaon mein jaise kaghaz, vaise hi hamari gandgi ka mahattvpurn tattv thook hai.

hamari yojnaon mein jaise kaghaz, vaise hi hamari gandgi ka mahattvpurn tattv thook hai.

jaise kala, sahitya, prashasan, shiksha aadi ke kshetron mein, vaise hi Dakaiti ke kshetr mein bhi madhyakalin paddhatiyon ko adhunik yug mein lagu karne se vyavaharik kathinaiyan paida ho sakti hain.

jaise kala, sahitya, prashasan, shiksha aadi ke kshetron mein, vaise hi Dakaiti ke kshetr mein bhi madhyakalin paddhatiyon ko adhunik yug mein lagu karne se vyavaharik kathinaiyan paida ho sakti hain.

galiyon aur gram giton ka kaupirait nahin hota.

galiyon aur gram giton ka kaupirait nahin hota.

urdu kaviyon ki sabse baDi visheshata unka matribhumi prem hai. isliye bambii aur kalkatta mein bhi ve apne gaanv ya qasbe ka naam apne naam ke pichhe bandhe rahte hain aur use khatkhata nahin samajhte. apne ko gonDvi, salonvi aur amrohvi kahkar ve kalkatta bambii ke koop manDuk logon ko ishare se samjhate hain ki sari duniya tumhare shahr hi mein simit nahin hai. jahan bambii hai, vahan gonDa bhi hai.

urdu kaviyon ki sabse baDi visheshata unka matribhumi prem hai. isliye bambii aur kalkatta mein bhi ve apne gaanv ya qasbe ka naam apne naam ke pichhe bandhe rahte hain aur use khatkhata nahin samajhte. apne ko gonDvi, salonvi aur amrohvi kahkar ve kalkatta bambii ke koop manDuk logon ko ishare se samjhate hain ki sari duniya tumhare shahr hi mein simit nahin hai. jahan bambii hai, vahan gonDa bhi hai.

tumhare vichar bahut uunchen hain par kul milakar usse yahi sabit hota hai ki tum gadhe ho.

tumhare vichar bahut uunchen hain par kul milakar usse yahi sabit hota hai ki tum gadhe ho.

launDo ki dosti, ji ka janjal.

launDo ki dosti, ji ka janjal.

punarjanm ke siddhant ki iijad divani ki adalton mein hui hai, taki vadi aur prativadi is afsos ko lekar na maren ki unka muqadma adhura hi paDa raha. iske sahare ve sochte hue chain se mar sakte hain ki muqadme ka faisla sunne ke liye abhi agla janm to paDa hi hai.

punarjanm ke siddhant ki iijad divani ki adalton mein hui hai, taki vadi aur prativadi is afsos ko lekar na maren ki unka muqadma adhura hi paDa raha. iske sahare ve sochte hue chain se mar sakte hain ki muqadme ka faisla sunne ke liye abhi agla janm to paDa hi hai.

aaj bhi hindustani shahron mein do tarah ke bazar hote hain. ek kale yani netiv logon ka aur dusra gorashahi bazar.

aaj bhi hindustani shahron mein do tarah ke bazar hote hain. ek kale yani netiv logon ka aur dusra gorashahi bazar.

paDhkar adami paDhe likhe logon ki tarah bolne lagta hai. baat karne ka asli Dhang bhool jata hai.

paDhkar adami paDhe likhe logon ki tarah bolne lagta hai. baat karne ka asli Dhang bhool jata hai.

chahiye ye ki liDar to janta ki nas nas ki baat janta ho, par liDar ke bare mein kuch bhi na janta ho.

chahiye ye ki liDar to janta ki nas nas ki baat janta ho, par liDar ke bare mein kuch bhi na janta ho.

filasfi bagharna pratyek kavi aur kathakar ke liye apne apmen ek ‘vailyu’ hai, kyonki main kathakar hoon, kyonki ‘satya’, ‘astitv’ aadi ki tarah ‘gutbandi’ jaise ek mahattvpurn shabd ka zikr aa chuka hai, isiliye solah prishth ke liye to nahin, par ek do prishth ke liye apni kahani rokkar main bhi pathkon se kahna chahunga ki suno suno he bhaiyo, vastav mein to main ek filasfar hoon, par bachpan ke kusang ke karan. . . .

filasfi bagharna pratyek kavi aur kathakar ke liye apne apmen ek ‘vailyu’ hai, kyonki main kathakar hoon, kyonki ‘satya’, ‘astitv’ aadi ki tarah ‘gutbandi’ jaise ek mahattvpurn shabd ka zikr aa chuka hai, isiliye solah prishth ke liye to nahin, par ek do prishth ke liye apni kahani rokkar main bhi pathkon se kahna chahunga ki suno suno he bhaiyo, vastav mein to main ek filasfar hoon, par bachpan ke kusang ke karan. . . .

aarop ghalat ho ya sahi, par gumnam shikayat karna ek kayartapurn karya hai.

aarop ghalat ho ya sahi, par gumnam shikayat karna ek kayartapurn karya hai.

kisi gunDe par muqadma chal raha ho to gramin bhaiyon ki ye svabhavik ichchha hoti hai ki ve shahr ghoom ayen aur kachahri dekh len. gunDe ko apmanit hote dekhkar unhen hardik sukh milta hai aur gunDe ko bhi––dekho! gaanv ke kitne adami meri madad ke liye aaye hain––aisa samajhkar hardik sukh milta hai.

kisi gunDe par muqadma chal raha ho to gramin bhaiyon ki ye svabhavik ichchha hoti hai ki ve shahr ghoom ayen aur kachahri dekh len. gunDe ko apmanit hote dekhkar unhen hardik sukh milta hai aur gunDe ko bhi––dekho! gaanv ke kitne adami meri madad ke liye aaye hain––aisa samajhkar hardik sukh milta hai.

sab vargon ki hansi aur thahake alag alag hote hain.

sab vargon ki hansi aur thahake alag alag hote hain.

ganna chusna ho to apne khet ko chhoDkar baghal ke khet se toDta hai aur dusron se kahta hai ki dekho, mere khet mein kitni chori ho rahi hai. wo ghalat nahin kahta hai kyonki jis tarah uske khet ki baghal mein kisi dusre ka khet hai, usi tarah aur ke khet ki baghal mein uska khet hai aur dusre ki sampatti ke liye sabhi ke man mein sahj prem ki bhavna hai.

ganna chusna ho to apne khet ko chhoDkar baghal ke khet se toDta hai aur dusron se kahta hai ki dekho, mere khet mein kitni chori ho rahi hai. wo ghalat nahin kahta hai kyonki jis tarah uske khet ki baghal mein kisi dusre ka khet hai, usi tarah aur ke khet ki baghal mein uska khet hai aur dusre ki sampatti ke liye sabhi ke man mein sahj prem ki bhavna hai.

shahr mein chayghar, kameti room, pustakalaya aur vidhanasbha ki jo upyogita hai, vahi dehat mein saDak ke kinare bani hui puliya ki hai.

shahr mein chayghar, kameti room, pustakalaya aur vidhanasbha ki jo upyogita hai, vahi dehat mein saDak ke kinare bani hui puliya ki hai.

laDna kisanon, mazduron, vyapariyon, bhutapurv zamidaron aadi ki hi bapauti nahin––pranimatr ka sahj gun hai. laDne ki yogyata is peshe ya us peshe par nirbhar nahin hai.

laDna kisanon, mazduron, vyapariyon, bhutapurv zamidaron aadi ki hi bapauti nahin––pranimatr ka sahj gun hai. laDne ki yogyata is peshe ya us peshe par nirbhar nahin hai.

sabhi jante hain ki hamare kavi aur kahanikar vastav mein darshanik hain aur kavita ya katha sahitya to ve sirf yoon hi likhte hain.

sabhi jante hain ki hamare kavi aur kahanikar vastav mein darshanik hain aur kavita ya katha sahitya to ve sirf yoon hi likhte hain.

uske chehre par kuch kuch vaisa hi karunajnak bhaav aa gaya tha jo hindi sinema mein ghazal gane ke pahle hiroin ke chehre par aa jata hai.

uske chehre par kuch kuch vaisa hi karunajnak bhaav aa gaya tha jo hindi sinema mein ghazal gane ke pahle hiroin ke chehre par aa jata hai.

vahan ek neem ka lamba chauDa peD tha jo bahut se buddhijiviyon ki tarah door door tak apne haath paanv phailaye rahne par bhi tane mein khokhla tha.

vahan ek neem ka lamba chauDa peD tha jo bahut se buddhijiviyon ki tarah door door tak apne haath paanv phailaye rahne par bhi tane mein khokhla tha.

jiske chhilta hai, usi ke chunamunata hai. log apna hi duःkha dard Dho len, yahi bahut hai. dusre ka bojha kaun utha sakta? ab to vahi hai bhaiya, ki tum apna daad udhar se khujlao, hum apna idhar se khujlayen.

jiske chhilta hai, usi ke chunamunata hai. log apna hi duःkha dard Dho len, yahi bahut hai. dusre ka bojha kaun utha sakta? ab to vahi hai bhaiya, ki tum apna daad udhar se khujlao, hum apna idhar se khujlayen.

bahar nikalte hi hum log praayः pahla kaam ye karte hain ki kisi se shadi kar Dalte hain aur phir sochna shuru karte hain ki hum yahan kya karne aaye the.

bahar nikalte hi hum log praayः pahla kaam ye karte hain ki kisi se shadi kar Dalte hain aur phir sochna shuru karte hain ki hum yahan kya karne aaye the.

apne desh ka qanun pakka hai—jaisa adami, vaisi adalat.

apne desh ka qanun pakka hai—jaisa adami, vaisi adalat.

ye ek bhautik siddhant hai ki bhang na pinevale ko bhang pine se jamhaiyan aati hain aur bhang pinevalon ko bhang na pine se jamhaiyan aati hain.

ye ek bhautik siddhant hai ki bhang na pinevale ko bhang pine se jamhaiyan aati hain aur bhang pinevalon ko bhang na pine se jamhaiyan aati hain.

hriday parivartan ke liye rob ki zarurat hai, rob ke liye angrezi ki zarurat hai.

hriday parivartan ke liye rob ki zarurat hai, rob ke liye angrezi ki zarurat hai.

ye khadya vigyan ka siddhant hai ki adami ki aql to ghaas khakar zinda rah leti hai, adami khud is tarah nahin rah sakta.

ye khadya vigyan ka siddhant hai ki adami ki aql to ghaas khakar zinda rah leti hai, adami khud is tarah nahin rah sakta.

hindustan mein paDhe likhe log kabhi kabhi ek bimari ke shikar ho jate hain. uska naam ‘kraisis auf kanshas’ hai. kuch Dauktar usi mein kraisis auf pheth naam ki ek dusri bimari bhi bariki se DhoonDh nikalte hain. ye bimari paDhe likhe logon mein amtaur se unhin ko satati hai jo apne ko buddhijivi kahte hain aur jo vastav mein buddhi ke sahare nahin, balki ahar nidra bhay maithun ke sahare jivit rahte hain (kyonki akeli buddhi ke sahare jina ek namumkin baat hai). is bimari mein mariz manasik tanav aur nirashavad ke halle mein lambe lambe vaktavya deta hai, zor zor se baras karta hai buddhijivi hone ke karan apne ko bimar aur bimar hone ke karan apne ko buddhijivi sabit karta hai aur ant mein is bimari ka ant kaufi haus ki bahson hai, sharab ki botlon mein, avara aurton ki banhon mein, sarkari naukari mein aur kabhi kabhi atmahatya mein hota hai.

hindustan mein paDhe likhe log kabhi kabhi ek bimari ke shikar ho jate hain. uska naam ‘kraisis auf kanshas’ hai. kuch Dauktar usi mein kraisis auf pheth naam ki ek dusri bimari bhi bariki se DhoonDh nikalte hain. ye bimari paDhe likhe logon mein amtaur se unhin ko satati hai jo apne ko buddhijivi kahte hain aur jo vastav mein buddhi ke sahare nahin, balki ahar nidra bhay maithun ke sahare jivit rahte hain (kyonki akeli buddhi ke sahare jina ek namumkin baat hai). is bimari mein mariz manasik tanav aur nirashavad ke halle mein lambe lambe vaktavya deta hai, zor zor se baras karta hai buddhijivi hone ke karan apne ko bimar aur bimar hone ke karan apne ko buddhijivi sabit karta hai aur ant mein is bimari ka ant kaufi haus ki bahson hai, sharab ki botlon mein, avara aurton ki banhon mein, sarkari naukari mein aur kabhi kabhi atmahatya mein hota hai.

jay bolne ke mamle mein hindustani ka bhala koi muqabala kar sakta hai.

jay bolne ke mamle mein hindustani ka bhala koi muqabala kar sakta hai.

pratyek bharatiy, jo apna ghar chhoDkar bahar nikalta hai—bhasha ke mamle mein patthar ho jata hai. itni tarah ki boliyan uske kanon mein paDti hain ki baad mein harkar wo sochna hi chhoD deta hai ki ye nepali hai ya gujarati.

pratyek bharatiy, jo apna ghar chhoDkar bahar nikalta hai—bhasha ke mamle mein patthar ho jata hai. itni tarah ki boliyan uske kanon mein paDti hain ki baad mein harkar wo sochna hi chhoD deta hai ki ye nepali hai ya gujarati.

hamara desh bhunabhunanevalon ka desh hai. daftron aur dukanon mein kal karkhanon mein, parkon aur hotlon mein, akhbaron mein, kahaniyon aur a kahaniyon mein, charon taraf log bhunabhuna rahe hain.

hamara desh bhunabhunanevalon ka desh hai. daftron aur dukanon mein kal karkhanon mein, parkon aur hotlon mein, akhbaron mein, kahaniyon aur a kahaniyon mein, charon taraf log bhunabhuna rahe hain.

vastav mein sachche hindustani ki yahi paribhasha hai ki wo insaan jo kahin bhi paan khane ka intzaam kar le aur kahin bhi peshab karne ki jagah DhoonDh le.

vastav mein sachche hindustani ki yahi paribhasha hai ki wo insaan jo kahin bhi paan khane ka intzaam kar le aur kahin bhi peshab karne ki jagah DhoonDh le.