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fursat nikalna bhi ek kala hai. gadhe hain jo fursat nahin nikal pate. fursat ke bina sahitya chintan nahin ho sakta, fursat ke bina din mein sapne nahin dekhe ja sakte. fursat ke bina achchhi achchhi, barik barik, mahan baten nahin sujhtin.

fursat nikalna bhi ek kala hai. gadhe hain jo fursat nahin nikal pate. fursat ke bina sahitya chintan nahin ho sakta, fursat ke bina din mein sapne nahin dekhe ja sakte. fursat ke bina achchhi achchhi, barik barik, mahan baten nahin sujhtin.

bharatiy sahitya mein un logon ki vani ko hi pradhanta mili hai, jinhonne adhyatmik asantoshon aur atriptiyon ko door karne ki disha mein vivek vedna sthiti se grast hokar kaam kiya hai.

bharatiy sahitya mein un logon ki vani ko hi pradhanta mili hai, jinhonne adhyatmik asantoshon aur atriptiyon ko door karne ki disha mein vivek vedna sthiti se grast hokar kaam kiya hai.

sahitya mein buDhapa safed balon ya jhurriyon ka naam nahin hai. sahitya mein buDhape ka arth hai navin chetna grhan karne ki shavit ka lop, apni manytaon aur mulyon ko badalne ki bhiruta, aaj ke badle vigat kal mein hi jine ka moh, pratibha ka shaithilya! ye sab na ho, to sahitya mein buDha adami paripvav kahlata hai.

sahitya mein buDhapa safed balon ya jhurriyon ka naam nahin hai. sahitya mein buDhape ka arth hai navin chetna grhan karne ki shavit ka lop, apni manytaon aur mulyon ko badalne ki bhiruta, aaj ke badle vigat kal mein hi jine ka moh, pratibha ka shaithilya! ye sab na ho, to sahitya mein buDha adami paripvav kahlata hai.

sabse pahli kami to hamare upanyason mein chintan aur vaicharikta ki hi hai.

sabse pahli kami to hamare upanyason mein chintan aur vaicharikta ki hi hai.

gyaat se agyat ki or jane se hi gyaan ki visheshtayen tutti rahegi, uski sarahden tutti rahengi, lekin jis din se aap keval gyaat se gyaat ki or jayenge us din aap keval apni hi keel par apne hi asapas ghumte rahenge.

gyaat se agyat ki or jane se hi gyaan ki visheshtayen tutti rahegi, uski sarahden tutti rahengi, lekin jis din se aap keval gyaat se gyaat ki or jayenge us din aap keval apni hi keel par apne hi asapas ghumte rahenge.

chintan mein preyasi ka chintan sarvashreshth hai.

chintan mein preyasi ka chintan sarvashreshth hai.

jab aap kisi stri ko lekhan mein utaar lete hain, to wo aapko hazaron anya striyon ke bare mein sochne par majbur kar deti hai.

jab aap kisi stri ko lekhan mein utaar lete hain, to wo aapko hazaron anya striyon ke bare mein sochne par majbur kar deti hai.

khud ko kitab ki samasyaon mein Dubana pyaar ke bare mein sochne se bachne ka achchha tariqa hai.

khud ko kitab ki samasyaon mein Dubana pyaar ke bare mein sochne se bachne ka achchha tariqa hai.

apne se uupar uthkar sochne samajhne ki shakti tatha bhavna, man ki sanvedna—ye do chhor hain srashta man ke.

apne se uupar uthkar sochne samajhne ki shakti tatha bhavna, man ki sanvedna—ye do chhor hain srashta man ke.

jab tak strivadi vicharon ko keval kuch shikshit log hi samjhenge, tab tak koi jan adharit strivadi andolan nahin hoga.

jab tak strivadi vicharon ko keval kuch shikshit log hi samjhenge, tab tak koi jan adharit strivadi andolan nahin hoga.

penting vichar ka maun aur drishti ka sangit hai.

penting vichar ka maun aur drishti ka sangit 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.

iishvar itna door hai ki koi bhi uske bare mein kuch nahin kah sakta hai aur yahi karan hai ki iishvar ke bare mein sabhi vichar ghalat hain aur saath hi wo itna qarib hai ki hum use dekh hi nahin sakte, kyonki wo vyakti mein adhar ya rasatal hai. aap ise jo chahen kah sakte hain.

iishvar itna door hai ki koi bhi uske bare mein kuch nahin kah sakta hai aur yahi karan hai ki iishvar ke bare mein sabhi vichar ghalat hain aur saath hi wo itna qarib hai ki hum use dekh hi nahin sakte, kyonki wo vyakti mein adhar ya rasatal hai. aap ise jo chahen kah sakte hain.

aisa bindu aata hai, jab aap likhna band kar dete hain aur adhik sochte hain.

aisa bindu aata hai, jab aap likhna band kar dete hain aur adhik sochte hain.

dosti ka janm us samay hota hai, jab ek adami dusre se kahta hai ha ‘‘are! tum bhee? main sochta tha ki mere sivay koi aur nahin hai. ’’

dosti ka janm us samay hota hai, jab ek adami dusre se kahta hai ha ‘‘are! tum bhee? main sochta tha ki mere sivay koi aur nahin 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.

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?

jab vidvan logon mein satyaऽsatya ka nishchay nahin hota tabhi avidvanon ko mahaandhkar mein paD kar bahut duःkha uthana paDta hai, isliye satya ke jay aur asatya ke kshay ke arth mitrata se vaad va lekh karna hamari manushyjati ka mukhya kaam hai. yadi aisa na ho to manushyon ki unnati kabhi na ho.

jab vidvan logon mein satyaऽsatya ka nishchay nahin hota tabhi avidvanon ko mahaandhkar mein paD kar bahut duःkha uthana paDta hai, isliye satya ke jay aur asatya ke kshay ke arth mitrata se vaad va lekh karna hamari manushyjati ka mukhya kaam hai. yadi aisa na ho to manushyon ki unnati kabhi na ho.

jo samprday mein baddh hain, ve chirantan sahityik nahin hote hain. ve to tatkalik sahityik hote hain. chirantan sahityik to ve hote hain jo sab panth, samprday vaghairah se bhinn hote hain, pare hote hain.

jo samprday mein baddh hain, ve chirantan sahityik nahin hote hain. ve to tatkalik sahityik hote hain. chirantan sahityik to ve hote hain jo sab panth, samprday vaghairah se bhinn hote hain, pare hote hain.

bharatiyata, samkalinata, sthaniyta, samajikta aadi ke hum kala mein kya arth lagate hain ye bahut kuch is par nirbhar karta hai ki inka aaj hamare jivan mein kya arth hai.

bharatiyata, samkalinata, sthaniyta, samajikta aadi ke hum kala mein kya arth lagate hain ye bahut kuch is par nirbhar karta hai ki inka aaj hamare jivan mein kya arth hai.

sansarbandhan ke duःkhon ki rachna ko vidhvans karne hetu prlayagni ke sadrish brahmanand pad mein pravesh ke udyog ke bina aur baqi sab vanigvyaparar hai, pryojanvali baat keval brahm ka chintan hai.

sansarbandhan ke duःkhon ki rachna ko vidhvans karne hetu prlayagni ke sadrish brahmanand pad mein pravesh ke udyog ke bina aur baqi sab vanigvyaparar hai, pryojanvali baat keval brahm ka chintan hai.

sadharnatः log kahte hain ki vedant, darshan aur dharm is jagat aur uske sare sukhon evan sangharshon ko chhoDkar iske bahar jane ka updesh dete hain. par ye dharna ekdam ghalat hai. keval aise agyani vyakti hi, jo prachya chintan ke vishay mein kuch nahin jante, aur jismen uski yatharth shiksha samajhne yogya buddhi hi nahin hai, is prakar ki baten kahte hain.

sadharnatः log kahte hain ki vedant, darshan aur dharm is jagat aur uske sare sukhon evan sangharshon ko chhoDkar iske bahar jane ka updesh dete hain. par ye dharna ekdam ghalat hai. keval aise agyani vyakti hi, jo prachya chintan ke vishay mein kuch nahin jante, aur jismen uski yatharth shiksha samajhne yogya buddhi hi nahin hai, is prakar ki baten kahte hain.

pyaar samrajya ki tarah hota hai ha jis vichar par wo adharit hota hai, jab wo chaknachur ho jaye, tab prem bhi phika paD jata hai.

pyaar samrajya ki tarah hota hai ha jis vichar par wo adharit hota hai, jab wo chaknachur ho jaye, tab prem bhi phika paD jata hai.

navyug ka avahan, rashtiyta jaise vishay par likhne ke liye apne bhitar vaisi anubhuti jagani paDti hai! samajik chintandhara mein baha jata hai, kinare par khaDe hokar lahron ka hisab nahin kiya jata.

navyug ka avahan, rashtiyta jaise vishay par likhne ke liye apne bhitar vaisi anubhuti jagani paDti hai! samajik chintandhara mein baha jata hai, kinare par khaDe hokar lahron ka hisab nahin kiya jata.

manushya jab manushyata aur uske aitihasik rupon ki antarvastu ko alag karne ki ghalati nahin karta to chintan aur karm uske liye avashya karniy ho jate hain.

manushya jab manushyata aur uske aitihasik rupon ki antarvastu ko alag karne ki ghalati nahin karta to chintan aur karm uske liye avashya karniy ho jate hain.

vichar hi hamari karya prvritti ka niyamak hai. man ko sarvochch vicharon se bhar lo, din par din yahi sab bhaav sunte raho, maas par maas isi ka chintan karo.

vichar hi hamari karya prvritti ka niyamak hai. man ko sarvochch vicharon se bhar lo, din par din yahi sab bhaav sunte raho, maas par maas isi ka chintan karo.

ek kavi mein agar door tak soch sakne ki taqat nahin to uski kavita ya to yatharth ki satah ko kharonchkar rah jayegi, ya kisi bhi adarsh se chipakkar.

ek kavi mein agar door tak soch sakne ki taqat nahin to uski kavita ya to yatharth ki satah ko kharonchkar rah jayegi, ya kisi bhi adarsh se chipakkar.

adamiyon ki tarah yadon aur vicharon ki umr baDhti hai. lekin kuch vichar kabhi buDhe nahin ho sakte hain aur kuch yaden kabhi phiki nahin paD saktin.

adamiyon ki tarah yadon aur vicharon ki umr baDhti hai. lekin kuch vichar kabhi buDhe nahin ho sakte hain aur kuch yaden kabhi phiki nahin paD saktin.

agar aap sochte hain ki koi cheez asambhav hai, to aap use asambhav hi bana denge.

agar aap sochte hain ki koi cheez asambhav hai, to aap use asambhav hi bana denge.

agar aap kisi cheez ke bare mein sochne mein bahut adhik samay bitate hain, to aap use kabhi pura nahin kar payenge.

agar aap kisi cheez ke bare mein sochne mein bahut adhik samay bitate hain, to aap use kabhi pura nahin kar payenge.

har koi sochta hai ki kshama karna mahan vichar hai, jab tak ki uske paas kshama karne ke liye kuch na ho.

har koi sochta hai ki kshama karna mahan vichar hai, jab tak ki uske paas kshama karne ke liye kuch na ho.

agar prkriti aapko ek hi prayas mein ek se adhik baar viphal karti hai, to aapko ye sochna shuru karna paD sakta hai ki kya ye durbhagya ke alava kuch aur hai.

agar prkriti aapko ek hi prayas mein ek se adhik baar viphal karti hai, to aapko ye sochna shuru karna paD sakta hai ki kya ye durbhagya ke alava kuch aur hai.

kitni hi baar main ghar ke bare mein sochte hue, barish mein kisi ajnabi chhat par so chuka hoon.

kitni hi baar main ghar ke bare mein sochte hue, barish mein kisi ajnabi chhat par so chuka hoon.

apne vicharon ko karya ke saath santulit karen.

apne vicharon ko karya ke saath santulit karen.

hamlog chizon ke kya par dhyaan nahin dete, balki uske kyon aur kaise par sochte hain. yahi mahakavyatmak ravaiya hai.

hamlog chizon ke kya par dhyaan nahin dete, balki uske kyon aur kaise par sochte hain. yahi mahakavyatmak ravaiya hai.

jab ruko to shabdon ke bare mein mat socho, balki us drishya ko aur behtar karke dekho.

jab ruko to shabdon ke bare mein mat socho, balki us drishya ko aur behtar karke dekho.

bure vichar phulgobhi mein kiDe ki tarah hote hain!

bure vichar phulgobhi mein kiDe ki tarah hote hain!

sochte raho. udaas raho aur bimar bane raho.

sochte raho. udaas raho aur bimar bane raho.

jab aap khud ke bare mein bura mahsus karte hain, to aap prem ke raste mein badha khaDi kar lete hain aur aisi sthitiyon tatha logon ko akarshit karte hain, jo aapko bura mahsus karayenge.

jab aap khud ke bare mein bura mahsus karte hain, to aap prem ke raste mein badha khaDi kar lete hain aur aisi sthitiyon tatha logon ko akarshit karte hain, jo aapko bura mahsus karayenge.

hamare prem ke pure greeshm kaal mein hamein ye mahsus hota hai ki hamara partnar utna adarsh nahin hai, jitna hamne socha tha aur hamein apne sambandh par kaam karna hoga. na sirf hamara partnar dusre grah se aaya hai, balki wo ek aisa insaan bhi hai, jo ghalatiyan karta hai aur jismen kai dosh bhi hain.

hamare prem ke pure greeshm kaal mein hamein ye mahsus hota hai ki hamara partnar utna adarsh nahin hai, jitna hamne socha tha aur hamein apne sambandh par kaam karna hoga. na sirf hamara partnar dusre grah se aaya hai, balki wo ek aisa insaan bhi hai, jo ghalatiyan karta hai aur jismen kai dosh bhi hain.

maut ke bare mein janna itna bhayanak hai ki hum apne jivan ka zyadatar hissa isse inkaar karne mein hi bita dete hain aur jab koi marta hai, to hamein ise aspasht roop se kahne mein sankoch hota hai aur iske bajaye hum ise thoDa laag lapet kar kahte hain, jaise—vah "chal base" ya "guzar ge, jisse aisa lagta hai ki mrityu antim nahin hai, balki kisi dusri cheez mein keval parivartan hai.

maut ke bare mein janna itna bhayanak hai ki hum apne jivan ka zyadatar hissa isse inkaar karne mein hi bita dete hain aur jab koi marta hai, to hamein ise aspasht roop se kahne mein sankoch hota hai aur iske bajaye hum ise thoDa laag lapet kar kahte hain, jaise—vah "chal base" ya "guzar ge, jisse aisa lagta hai ki mrityu antim nahin hai, balki kisi dusri cheez mein keval parivartan hai.

bahari anushthan ki shreni sabse nikrisht hai, jahan ki manushya ke liye sookshm vicharon ka hona praayः asambhav hai.

bahari anushthan ki shreni sabse nikrisht hai, jahan ki manushya ke liye sookshm vicharon ka hona praayः asambhav hai.

sahityik kisi samprday ke nahin hote. sahityikon ka lakshan hi ye hai ki ve samprdayatit hote hain.

sahityik kisi samprday ke nahin hote. sahityikon ka lakshan hi ye hai ki ve samprdayatit hote hain.

satkavita ki prapti baDe punya se hoti hai. hriday mein kavitv beej hone hi se manushya satkavi ho sakta hai.

satkavita ki prapti baDe punya se hoti hai. hriday mein kavitv beej hone hi se manushya satkavi ho sakta hai.

dvandvatmak chintan mein vishv aur karm baDi ghanishthata se paraspar nirbhar hote hain. lekin karm ka manaviy hona tabhi sambhav hai, jab wo dhandhe ki tarah man maar kar nahin, balki soch samajh kar puri tanmayta ke saath kiya jaye.

dvandvatmak chintan mein vishv aur karm baDi ghanishthata se paraspar nirbhar hote hain. lekin karm ka manaviy hona tabhi sambhav hai, jab wo dhandhe ki tarah man maar kar nahin, balki soch samajh kar puri tanmayta ke saath kiya jaye.

sochne ki ‘akanksha’ rakhna ek baat hai, sochne ki yogyata hona dusri.

sochne ki ‘akanksha’ rakhna ek baat hai, sochne ki yogyata hona dusri.

sansar mein rahte hue manushya ko sadaiv iishvar ka chintan karna chahiye, jaise dasi dusre ke ghar ka kaam karte hue bhi barabar apne bachchon ka dhyaan rakhti hai.

sansar mein rahte hue manushya ko sadaiv iishvar ka chintan karna chahiye, jaise dasi dusre ke ghar ka kaam karte hue bhi barabar apne bachchon ka dhyaan rakhti hai.

sahitya ki chinta, vaise bhi, sahi faisle ki chinta hai hamein ek zyada baDe chintan kshetr mein le jati hai ha jahan hum manushya ke kalyan aur samriddhi ke arth ko keval bhautik nahin usse zyada baDe pariprekshya mein sochte hain.

sahitya ki chinta, vaise bhi, sahi faisle ki chinta hai hamein ek zyada baDe chintan kshetr mein le jati hai ha jahan hum manushya ke kalyan aur samriddhi ke arth ko keval bhautik nahin usse zyada baDe pariprekshya mein sochte hain.

dikhne mein jo hota hai, prakat hota hai; usse na dikhne mein jo hota hai, wo bahut baDa hota hai. sahitya dikhta nahin. uska jitna sookshm chintan karenge utna wo hamein vyapak darshan dega.

dikhne mein jo hota hai, prakat hota hai; usse na dikhne mein jo hota hai, wo bahut baDa hota hai. sahitya dikhta nahin. uska jitna sookshm chintan karenge utna wo hamein vyapak darshan dega.

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.