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chahe sains ho, chahe aart ho, nirasakt man hi sarvashreshth vahan hai; yurop ne sains mein wo paya hai, kintu sahitya mein nahin paya.

chahe sains ho, chahe aart ho, nirasakt man hi sarvashreshth vahan hai; yurop ne sains mein wo paya hai, kintu sahitya mein nahin paya.

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.

vaigyanik vartaman yug banate hain aur kavi unke bhoot aur bhavishya ki alochana karte hain. isi marmik aur chubhne vali alochana ko kavita kahte hain.

vaigyanik vartaman yug banate hain aur kavi unke bhoot aur bhavishya ki alochana karte hain. isi marmik aur chubhne vali alochana ko kavita kahte hain.

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.

maiks renharD ne kaha hai ki kalakar ko apne bachpan ka ek ansh apni jeb mein rakh lena chahiye. chaiplin ise prachur matra mein sambhal kar rakh sake. ainstin ke sapekshata siddhant ke pichhe bhi yahi tatv sakriy tha.

maiks renharD ne kaha hai ki kalakar ko apne bachpan ka ek ansh apni jeb mein rakh lena chahiye. chaiplin ise prachur matra mein sambhal kar rakh sake. ainstin ke sapekshata siddhant ke pichhe bhi yahi tatv sakriy tha.

adhunikta vishuddh bhautik sandarbh mein, hamare jivan mein wo badlav hai jo vigyan aur audyogikran ki vajah se aaya hai ha adhunik kala ek mane mein us badlav ke saath ne, kalapurn aur sarthak rishton ki talash hai.

adhunikta vishuddh bhautik sandarbh mein, hamare jivan mein wo badlav hai jo vigyan aur audyogikran ki vajah se aaya hai ha adhunik kala ek mane mein us badlav ke saath ne, kalapurn aur sarthak rishton ki talash 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.

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.

kya ye sochna ghamanD karna hai ki hum vigyan aur taknik ka prayog karke mrityu ko dhokha de sakte hain? aur agar aisa hi hai, to phir hamara lakshya iske bajaye kya hona chahiye?

kya ye sochna ghamanD karna hai ki hum vigyan aur taknik ka prayog karke mrityu ko dhokha de sakte hain? aur agar aisa hi hai, to phir hamara lakshya iske bajaye kya hona chahiye?

vaigyanik Dhang ya svbhaav jivan ka Dhang hai ya kam se kam use aisa hona chahiye.

vaigyanik Dhang ya svbhaav jivan ka Dhang hai ya kam se kam use aisa hona chahiye.

telivizan par baDe kaurporet vigyapandata shayad hi kabhi aise karyakrmon ko prayojit karte hain jo kaurporet gatividhiyon ki gambhir alochnaon mein sanlagn hote hain, phir chahe paryavran ke star mein giravat ki samasya ho, chahe sena ya audyogik kshetr ke kamakaj ke tariqe par koi baat kar raha ho ya koi, tisri duniya mein hone vale tanashahi ravaiye ke kaurporet samarthan aur unke dvara uthaye jane vale laabh par baat kare.

telivizan par baDe kaurporet vigyapandata shayad hi kabhi aise karyakrmon ko prayojit karte hain jo kaurporet gatividhiyon ki gambhir alochnaon mein sanlagn hote hain, phir chahe paryavran ke star mein giravat ki samasya ho, chahe sena ya audyogik kshetr ke kamakaj ke tariqe par koi baat kar raha ho ya koi, tisri duniya mein hone vale tanashahi ravaiye ke kaurporet samarthan aur unke dvara uthaye jane vale laabh par baat kare.

kisi bhi praupgainDa mauDal mein khule bazar ki manytaon mein ek prarambhik vishvasniyata hoti hai. zahir taur par, praivet miDiya, ve baDe korporet hain jo anya vyaparon (vigyapandataon) ko ek proDakt (pathak aur darshak) bech rahe hain. rashtriy miDiya keval abhijatya varg ke muddon aur dharnon par dhyaan deti hai. isse jahan ek taraf, vigyapnon ke chayan ke liye baDhiya ‘profail’ banane mein madad milti hai, vahin dusri taraf ye niji aur samajik kshetron mein nirnay nirdharan mein bhi zaruri bhumika nibhate hain. agar rashtriy miDiya, duniya ka ek santoshajnak yatharthavadi chitran nahin karti to wo apne abhijatya darshkon ki zarurton ko pura karne mein asmarth mani jayegi. yahi miDiya, duniya ki jo vyakhya karti hai, usmen in abhijatya logon se bhare hue sarkari aur niji sansthanon, kharidaron, vikretaon aadi ki zarurton aur chintaon ka chitran bhi unka ‘samajik uddeshya’ hai.

kisi bhi praupgainDa mauDal mein khule bazar ki manytaon mein ek prarambhik vishvasniyata hoti hai. zahir taur par, praivet miDiya, ve baDe korporet hain jo anya vyaparon (vigyapandataon) ko ek proDakt (pathak aur darshak) bech rahe hain. rashtriy miDiya keval abhijatya varg ke muddon aur dharnon par dhyaan deti hai. isse jahan ek taraf, vigyapnon ke chayan ke liye baDhiya ‘profail’ banane mein madad milti hai, vahin dusri taraf ye niji aur samajik kshetron mein nirnay nirdharan mein bhi zaruri bhumika nibhate hain. agar rashtriy miDiya, duniya ka ek santoshajnak yatharthavadi chitran nahin karti to wo apne abhijatya darshkon ki zarurton ko pura karne mein asmarth mani jayegi. yahi miDiya, duniya ki jo vyakhya karti hai, usmen in abhijatya logon se bhare hue sarkari aur niji sansthanon, kharidaron, vikretaon aadi ki zarurton aur chintaon ka chitran bhi unka ‘samajik uddeshya’ hai.

jis tarah liyonarDo da vinsi ne insani sharirik rachna vigyan ka adhyayan kiya aur murda shariron ko qarib se samjha, usi tarah main atmaon ke manobhavon ko paDhne ki koshish karta hoon.

jis tarah liyonarDo da vinsi ne insani sharirik rachna vigyan ka adhyayan kiya aur murda shariron ko qarib se samjha, usi tarah main atmaon ke manobhavon ko paDhne ki koshish karta hoon.

man ko bahari vishay par sthir karna apekshakrit sahj hai. man svbhavatः bahirmukhi hai. kintu dharm, manovigyan, athva darshan ke vishay mein aisa nahin hai.

man ko bahari vishay par sthir karna apekshakrit sahj hai. man svbhavatः bahirmukhi hai. kintu dharm, manovigyan, athva darshan ke vishay mein aisa nahin hai.

koi do sapne ek se nahin hote. kuch kshnik hote hain kuch dirghakalik. dekhne vale ke liye sapne bahut vyaktigat hote hain. vigyapan sapne nahin gaDhte. wo hammen se har ek ko jo kuch batate hain, wo ye ki abhi hum iirshya ke paatr nahin hain, lekin ho sakte hain.

koi do sapne ek se nahin hote. kuch kshnik hote hain kuch dirghakalik. dekhne vale ke liye sapne bahut vyaktigat hote hain. vigyapan sapne nahin gaDhte. wo hammen se har ek ko jo kuch batate hain, wo ye ki abhi hum iirshya ke paatr nahin hain, lekin ho sakte hain.

vigyan shakti, atmagyan shakti, sahitya shakti—samaj ko moD dene mein inhin teen shaktiyon se vishesh madad milti hai. inhin ki chhaap samaj aur vyakti ke hriday par paDti hai.

vigyan shakti, atmagyan shakti, sahitya shakti—samaj ko moD dene mein inhin teen shaktiyon se vishesh madad milti hai. inhin ki chhaap samaj aur vyakti ke hriday par paDti hai.

vigyan ki asli paribhasha duniya ki sundarta ka adhyayan karna hai

vigyan ki asli paribhasha duniya ki sundarta ka adhyayan karna hai

vigyan, atmagyan aur vaak shakti manushya ka jivan badalti hain. vigyan se sthool roop badal jata hai, aur man par asar Dalnevali paristhiti paida hoti hai.

vigyan, atmagyan aur vaak shakti manushya ka jivan badalti hain. vigyan se sthool roop badal jata hai, aur man par asar Dalnevali paristhiti paida hoti hai.

vigyan mein satya mithya ka vichar hi antim vichar hota hai. isi karan se vaigyanik ki antim apil vicharak ke vyaktigat sanskar ke uupar prmaan mein hoti hai.

vigyan mein satya mithya ka vichar hi antim vichar hota hai. isi karan se vaigyanik ki antim apil vicharak ke vyaktigat sanskar ke uupar prmaan mein hoti hai.

prlay vigyan ki vyakhya keval advait ke drishtikon se hogi.

prlay vigyan ki vyakhya keval advait ke drishtikon se hogi.

jo vyakti gyaan kii talvaar se trishNaa ko kaaTkar, vigyaan kii naukaa se agyaan ruupii bhavsaagar ko paar kar, vishNupad ko praapt kartaa hai, vah dhanya hai।

jo vyakti gyaan kii talvaar se trishNaa ko kaaTkar, vigyaan kii naukaa se agyaan ruupii bhavsaagar ko paar kar, vishNupad ko praapt kartaa hai, vah dhanya hai।

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.

vigyan aur kala ki apeksha aam adami ko phikshan zyada nikat ka pratit hota hai.

vigyan aur kala ki apeksha aam adami ko phikshan zyada nikat ka pratit hota hai.

Darvin ke baad se sabhi jeev vigyani ye dekhkar achambhe mein rahe ki vikas, jo keval sabse upyukt ko chunne ki prakriya hai—ya jeen ko agli piDhi mein bhejne ki pratyek prajati ki yogyata hai—ne dharti par jivan ke prakar ki ashcharyajnak qismon ko baDhava diya.

Darvin ke baad se sabhi jeev vigyani ye dekhkar achambhe mein rahe ki vikas, jo keval sabse upyukt ko chunne ki prakriya hai—ya jeen ko agli piDhi mein bhejne ki pratyek prajati ki yogyata hai—ne dharti par jivan ke prakar ki ashcharyajnak qismon ko baDhava diya.

vaigyaanik ekaant me.n vigyaan kii saadhana kartaa hai, parchaar ke li.e kuchh nahii.n kartaa। lekin lagtaa hai ki jaise baaqii saarii duniyaa uskii khoj ke aavishkaar ko paane ko aatur hai। vigyaan ka anveshit satya sahj hii jagat ka satya ban jaataa hai। dharm ke satya par pravchan hote hain, shaastraar

vaigyaanik ekaant me.n vigyaan kii saadhana kartaa hai, parchaar ke li.e kuchh nahii.n kartaa। lekin lagtaa hai ki jaise baaqii saarii duniyaa uskii khoj ke aavishkaar ko paane ko aatur hai। vigyaan ka anveshit satya sahj hii jagat ka satya ban jaataa hai। dharm ke satya par pravchan hote hain, shaastraar

hum ek chaurahe par khaDe hain. jeev vigyan mein kranti jari hai. artiphishiyal intelijens aur kampyuting, bhautiki, rasayan vigyan aur injiniyring ko us kshetr mein laya ja raha hai, jo kabhi jeev vigyaniyon ka adhikar tha. aaj ve milkar nai takniken aur tezi se prabhavashali upakran taiyar kar rahe hain, jisse buDhape sahit jivan ke vigyan ke har pahlu mein vikas ke liye koshikaon aur jeen mein badlav kiya ja sake.

hum ek chaurahe par khaDe hain. jeev vigyan mein kranti jari hai. artiphishiyal intelijens aur kampyuting, bhautiki, rasayan vigyan aur injiniyring ko us kshetr mein laya ja raha hai, jo kabhi jeev vigyaniyon ka adhikar tha. aaj ve milkar nai takniken aur tezi se prabhavashali upakran taiyar kar rahe hain, jisse buDhape sahit jivan ke vigyan ke har pahlu mein vikas ke liye koshikaon aur jeen mein badlav kiya ja sake.

kisi bhi vishay mein vaigyanik drishtikon ye hona chahiye ki ye satya hai ya nahin.

kisi bhi vishay mein vaigyanik drishtikon ye hona chahiye ki ye satya hai ya nahin.

anek vaigyanik jab thoDe baDhe ho jate hain, to ve pratham shreni ka kaam apni prayogashala se karna jari rakhte hain. halanki, iska karan ye nahin hai ki ve khud tez dimagh aur nayepan vale hote hain, balki ve ek bainD naam ban chuke hote hain, unke paas sansadhan aur dhan jama hote hain aur ve kaam karne ke liye pratham shreni ke vaigyanikon ko akarshit kar sakte hain.

anek vaigyanik jab thoDe baDhe ho jate hain, to ve pratham shreni ka kaam apni prayogashala se karna jari rakhte hain. halanki, iska karan ye nahin hai ki ve khud tez dimagh aur nayepan vale hote hain, balki ve ek bainD naam ban chuke hote hain, unke paas sansadhan aur dhan jama hote hain aur ve kaam karne ke liye pratham shreni ke vaigyanikon ko akarshit kar sakte hain.

kala aur vigyan hi mein manushya apni poorn abhivyakti pata hai.

kala aur vigyan hi mein manushya apni poorn abhivyakti pata hai.

vaigyanik svbhaav us maarg ki or sanket karta hai, jiski disha mein adami ko chalna chahiye.

vaigyanik svbhaav us maarg ki or sanket karta hai, jiski disha mein adami ko chalna chahiye.

itihaas ka kalaatmak prastutiikraN itihaas ke yathaatathya lekhan kii apeksha adhik vaigyaanik aur gambhiir prayaas hai kyonki saahitya kii kala vastu.o.n ke hriday tak pahu.nchtii hai। jab ki tathyaprak vrittaant keval vistrit vivraN prastut kartaa hai।

itihaas ka kalaatmak prastutiikraN itihaas ke yathaatathya lekhan kii apeksha adhik vaigyaanik aur gambhiir prayaas hai kyonki saahitya kii kala vastu.o.n ke hriday tak pahu.nchtii hai। jab ki tathyaprak vrittaant keval vistrit vivraN prastut kartaa hai।

vigyan mein jo buddhi hai, darshan mein jo drishti hai vahi kavita mein kalpana hai.

vigyan mein jo buddhi hai, darshan mein jo drishti hai vahi kavita mein kalpana hai.

jivan ka arambh kab hota hai, ye parashn jitna vaigyanik hai, utna hi samajik aur sanskritik bhi hai. iska prmaan garbhpat par ki jane vali bahs hai.

jivan ka arambh kab hota hai, ye parashn jitna vaigyanik hai, utna hi samajik aur sanskritik bhi hai. iska prmaan garbhpat par ki jane vali bahs 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.

hammen jab gyaan ka unmesh hota hai, tabhi hum us gyaan drishti se jaan jate hain, vishv mein kahin bhi gyaan ka abhav nahin hai, usi ko hum vigyan kahte hain.

hammen jab gyaan ka unmesh hota hai, tabhi hum us gyaan drishti se jaan jate hain, vishv mein kahin bhi gyaan ka abhav nahin hai, usi ko hum vigyan kahte hain.

kavya ka satya vigyan ya bhugol ke satya se bhinn hota hai.

kavya ka satya vigyan ya bhugol ke satya se bhinn hota hai.

darshanshaastr vah vigyaan hai jo satya par vichaar kartaa hai।

darshanshaastr vah vigyaan hai jo satya par vichaar kartaa hai।

jis prakar svayan manushya ki deh aur uski chetna ko tukDon mein nahin banta ja sakta, usi prakar manushya se sambandhi vigyan va kalaon ko bhi paraspar vichchhinn nahin kiya ja sakta.

jis prakar svayan manushya ki deh aur uski chetna ko tukDon mein nahin banta ja sakta, usi prakar manushya se sambandhi vigyan va kalaon ko bhi paraspar vichchhinn nahin kiya ja sakta.

sains sala angrezi ke bina kaise aa sakta hai.

sains sala angrezi ke bina kaise aa sakta hai.

upnishad chhan been ki, manasik sahas ki, aur satya ki khoj ke utsah ki bhawna se bharpur hain ye sahi hai ki ye satya ki khoj maujuda zamane ke wigyan ke prayog ke tarikon se nahin hui hai, phir bhi jo tarika akhtiyar kiya gaya hai, usmen waigyanik tarike ka ek ansh hai hathwad ko door kar diya gaya hai

upnishad chhan been ki, manasik sahas ki, aur satya ki khoj ke utsah ki bhawna se bharpur hain ye sahi hai ki ye satya ki khoj maujuda zamane ke wigyan ke prayog ke tarikon se nahin hui hai, phir bhi jo tarika akhtiyar kiya gaya hai, usmen waigyanik tarike ka ek ansh hai hathwad ko door kar diya gaya hai

kranti samaj ko uske dukhon se mukt karegi, jabki vigyan vyakti ko uske dukhon se mukt karega.

kranti samaj ko uske dukhon se mukt karegi, jabki vigyan vyakti ko uske dukhon se mukt karega.

jo gyaan aur vigyaan se tript ho chukaa hai, jo sabse uchch sthaan me.n sthir hu.a hai, jo jitendriy hai tathaa jiskii drishTi me.n miTTii, patthar aur sonaa samaan hai, us yaatrii ka yog siddh hu.a a.isaa kahte hain।

jo gyaan aur vigyaan se tript ho chukaa hai, jo sabse uchch sthaan me.n sthir hu.a hai, jo jitendriy hai tathaa jiskii drishTi me.n miTTii, patthar aur sonaa samaan hai, us yaatrii ka yog siddh hu.a a.isaa kahte hain।

jeev vigyan mein jis kranti ki shuruat qarib sau saal pahle jeen ki khoj se hui thi, wo hamein aaj ek chaurahe tak le aai hai. pahli baar, buDhape ke mool karnon ke bare mein kiye ge haliya shodh se ye sambhavna paida hui hai ki hum vriddhavastha mein apni sehat to behtar kar hi sakte hain, manushya ki ausat aayu bhi baDhai ja sakti hai.

jeev vigyan mein jis kranti ki shuruat qarib sau saal pahle jeen ki khoj se hui thi, wo hamein aaj ek chaurahe tak le aai hai. pahli baar, buDhape ke mool karnon ke bare mein kiye ge haliya shodh se ye sambhavna paida hui hai ki hum vriddhavastha mein apni sehat to behtar kar hi sakte hain, manushya ki ausat aayu bhi baDhai ja sakti hai.

ek maulik khoj se vyavaharik upyog tak kitna lamba chalna hoga, ye bahut asthir aur apratyashit hai. nyutan ke gati ke niymon ko rauket aur upagrhon mein istemal ke liye teen sadiyan lag gain. ainstin ke sapekshata ke siddhant ko jipiyes prnali mein prayog karne mein sau saal se zyada ka samay laga. aaj iske madhyam se hamara fon hamein naqshe se bata deta hai ki hum kahan hain. na to nyutan, na hi ainstin ko door tak ye abhas tha ki unki khojon ka is tarah istemal kiya jayega.

ek maulik khoj se vyavaharik upyog tak kitna lamba chalna hoga, ye bahut asthir aur apratyashit hai. nyutan ke gati ke niymon ko rauket aur upagrhon mein istemal ke liye teen sadiyan lag gain. ainstin ke sapekshata ke siddhant ko jipiyes prnali mein prayog karne mein sau saal se zyada ka samay laga. aaj iske madhyam se hamara fon hamein naqshe se bata deta hai ki hum kahan hain. na to nyutan, na hi ainstin ko door tak ye abhas tha ki unki khojon ka is tarah istemal kiya jayega.

yadi main bhautik vigyani na hota, to mumkin hai ek sangitkar hota. main prayah sangit mein sochta hoon. apne divasvapnon ko sangit mein jita hoon. main apne jivan ko sangit ki drishti se dekhta hoon.

yadi main bhautik vigyani na hota, to mumkin hai ek sangitkar hota. main prayah sangit mein sochta hoon. apne divasvapnon ko sangit mein jita hoon. main apne jivan ko sangit ki drishti se dekhta hoon.

vigyan ki manytaon ne is siddhant ko purnatya pratipadit kar diya hai ki nirjiv se hi jeev ki srishti hui hai. vastu jagat ki asankhya vibhinntaon ka beej roop ek hi tha.

vigyan ki manytaon ne is siddhant ko purnatya pratipadit kar diya hai ki nirjiv se hi jeev ki srishti hui hai. vastu jagat ki asankhya vibhinntaon ka beej roop ek hi tha.

isii1 ke dvaara satta ka aabhaas mil saktaa hai। yahii abhed gyaan aur dharm dono.n ka lakshya hai। vigyaan isii abhed kii khoj me.n hai, dharm isii kii or dikhaa rahaa hai।(1. bhed me.n abhed kii drishTi )

isii1 ke dvaara satta ka aabhaas mil saktaa hai। yahii abhed gyaan aur dharm dono.n ka lakshya hai। vigyaan isii abhed kii khoj me.n hai, dharm isii kii or dikhaa rahaa hai।(1. bhed me.n abhed kii drishTi )

kalaakaar tathyo.n ka upyog kalpanaa ke li.e uddiipko.n ke ruup me.n karte hai.n aur vaigyaanik, kalpanaa ka upyog tathyo.n ko samanvit karne ke li.e karte hain।

kalaakaar tathyo.n ka upyog kalpanaa ke li.e uddiipko.n ke ruup me.n karte hai.n aur vaigyaanik, kalpanaa ka upyog tathyo.n ko samanvit karne ke li.e karte hain।

agar main isse inkaar karunga ki main umr sambandhi pareshaniyon ko door karne ki koshishen nahin kar raha, to main pakhanDi kahlaunga.

agar main isse inkaar karunga ki main umr sambandhi pareshaniyon ko door karne ki koshishen nahin kar raha, to main pakhanDi kahlaunga.

hamaare andar na keval vaigyaanik hai apitu kavi va kalaakaar bhii hai.n aur ek kshamataavaan sant ke ansh bhii hai। yadi jiivan-naaTk ko Thiik se khelnaa hai to inme.n se hain। charitr ko apnii puurN yogyata se apnaa abhinay karnaa chaahi.e।

hamaare andar na keval vaigyaanik hai apitu kavi va kalaakaar bhii hai.n aur ek kshamataavaan sant ke ansh bhii hai। yadi jiivan-naaTk ko Thiik se khelnaa hai to inme.n se hain। charitr ko apnii puurN yogyata se apnaa abhinay karnaa chaahi.e।

kahani ho ya vigyan, skulon aur anya sansthanon mein har paDhi hui cheez par charcha karna ek zaruri aupacharikta ban gai hai. sambhvatः aisi charcha se kuch bhashagat lakshya hasil hote hain, par ve anya avasron va tariqon se praapt kiye ja sakte hain.

kahani ho ya vigyan, skulon aur anya sansthanon mein har paDhi hui cheez par charcha karna ek zaruri aupacharikta ban gai hai. sambhvatः aisi charcha se kuch bhashagat lakshya hasil hote hain, par ve anya avasron va tariqon se praapt kiye ja sakte hain.