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darasal is sankrati yug mein bhi jo kavi madhyvargiy manःsthiti ko lekar bhavukta se bhari hui anek saphal kavitayen likh lete hain, unke bare mein ye samajhna chahiye ki ya to ve vastavikta ka atisarlikran karte hain, athva ve uski ulajhnon se ghabDakar uupri satah ki ranginiyon mein ras lete hain.

darasal is sankrati yug mein bhi jo kavi madhyvargiy manःsthiti ko lekar bhavukta se bhari hui anek saphal kavitayen likh lete hain, unke bare mein ye samajhna chahiye ki ya to ve vastavikta ka atisarlikran karte hain, athva ve uski ulajhnon se ghabDakar uupri satah ki ranginiyon mein ras lete hain.

pakhanDi log kitni asani se is jagat ko dhokhe mein Daal dete hain. sabhyata ke prathamik vikas kaal se lekar bholi bhali manav jati par na jane kitna chhal kapat kiya ja chuka hai.

pakhanDi log kitni asani se is jagat ko dhokhe mein Daal dete hain. sabhyata ke prathamik vikas kaal se lekar bholi bhali manav jati par na jane kitna chhal kapat kiya ja chuka hai.

yatharth ke prati manushya ki jankari badalti rahti hai ya dusre shabdon mein wo viksit hoti rahti hai. tab us yatharth vishesh ka bodh karane vale shabd ka arth bhi badalta rahta hai.

yatharth ke prati manushya ki jankari badalti rahti hai ya dusre shabdon mein wo viksit hoti rahti hai. tab us yatharth vishesh ka bodh karane vale shabd ka arth bhi badalta rahta hai.

ankhen ek jaisi hone par bhi dekhne dekhne mein farq hota hai.

ankhen ek jaisi hone par bhi dekhne dekhne mein farq hota hai.

duniya mein duhakh to bahut hain, parantu agam agadh gambhir duhakh bahut hi kam! theek vaise hi jaise kambodh ki khujlahat to sabke paas hai, parantu nirmal udaatt prem ki kshamata birle ke hi paas hoti hai.

duniya mein duhakh to bahut hain, parantu agam agadh gambhir duhakh bahut hi kam! theek vaise hi jaise kambodh ki khujlahat to sabke paas hai, parantu nirmal udaatt prem ki kshamata birle ke hi paas hoti hai.

sharir antatः avastavik hai.

sharir antatः avastavik hai.

samaj mein ek baDi sankhya abhi bhi un vyaktiyon ki hai, jo apne mool pashutv aur svaarth par sabhyata ka sirf mulamma chaDhaye hue hain, ek dikhavati avran.

samaj mein ek baDi sankhya abhi bhi un vyaktiyon ki hai, jo apne mool pashutv aur svaarth par sabhyata ka sirf mulamma chaDhaye hue hain, ek dikhavati avran.

sahitya ke acharyon ki baat karni chahiye. ye rasvadi prakar ke acharya hain. ye ranDue hokar bhi apne aap hriday mein shringar ras na jane kaise paida kar lete hain! inhen alamban bhi nahin chahiye shayad, kyonki alamban aur chetna ka dvandv hone lagta hai.

sahitya ke acharyon ki baat karni chahiye. ye rasvadi prakar ke acharya hain. ye ranDue hokar bhi apne aap hriday mein shringar ras na jane kaise paida kar lete hain! inhen alamban bhi nahin chahiye shayad, kyonki alamban aur chetna ka dvandv hone lagta hai.

kori sadhuta ka updesh pakhanD hai, kori virata ka updesh uddanDta hai, kore gyaan ka updesh alasya hai, aur kori chaturai ka updesh dhurtata hai.

kori sadhuta ka updesh pakhanD hai, kori virata ka updesh uddanDta hai, kore gyaan ka updesh alasya hai, aur kori chaturai ka updesh dhurtata hai.

jo keval muktabhas himbindumanDit maraktabhshadvaljal, atyant vishal girishikhar se girte hue jalaprapat ke gambhir gart se ugi hui sikar niharika ke beech vividh varnasphuran ki vishalata, bhavyata aur vichitrata mein hi apne hriday ke liye kuch pate hain ve tamashabin hain—sachche bhavuk ya sahriday nahin.

jo keval muktabhas himbindumanDit maraktabhshadvaljal, atyant vishal girishikhar se girte hue jalaprapat ke gambhir gart se ugi hui sikar niharika ke beech vividh varnasphuran ki vishalata, bhavyata aur vichitrata mein hi apne hriday ke liye kuch pate hain ve tamashabin hain—sachche bhavuk ya sahriday nahin.

vigyapnon dvara ki gai duniya ki vyakhya aur vastavik duniya mein bahut virodh hai.

vigyapnon dvara ki gai duniya ki vyakhya aur vastavik duniya mein bahut virodh hai.

bhakti, virata aur saiks ki mili juli manasikta filmi hiro ko neta, uddharak aur path pradarshak bana deti hai.

bhakti, virata aur saiks ki mili juli manasikta filmi hiro ko neta, uddharak aur path pradarshak bana deti hai.

jismen bhaav ka pata denevala athva bhaav jagrat karnevala koi shabd ya vakya athva prastut prsang ke prati kisi prakar ka bhaav utpann karane mein samarth aprastut vastu ya vyapar na ho, keval door ki soojh ya shabdasamymulak vilakshanta ho wo ukti kavyabhas hogi.

jismen bhaav ka pata denevala athva bhaav jagrat karnevala koi shabd ya vakya athva prastut prsang ke prati kisi prakar ka bhaav utpann karane mein samarth aprastut vastu ya vyapar na ho, keval door ki soojh ya shabdasamymulak vilakshanta ho wo ukti kavyabhas hogi.

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.

kore updeshon ka grhan uupar se hota hai. ve na to hriday ke marm ko hi bhed sakte hain, na buddhi ki kasauti par sthir bhaav se jame rah sakte hain.

kore updeshon ka grhan uupar se hota hai. ve na to hriday ke marm ko hi bhed sakte hain, na buddhi ki kasauti par sthir bhaav se jame rah sakte hain.

rajaniti mein jab ek gut pit jata hai to wo asantusht hokar janta ke duःkhon par vilap karne lagta hai.

rajaniti mein jab ek gut pit jata hai to wo asantusht hokar janta ke duःkhon par vilap karne lagta hai.

pustkalyon par sabhi ki nazar rahti hai—thik vaisi hi jaisi kisi ajayabghar par. bahar se koi aaya, to hum apne vachanalay aur pustakalaya dikhla dete hain, taki unhen vishvas ho ki hamara bauddhik star kya hai?

pustkalyon par sabhi ki nazar rahti hai—thik vaisi hi jaisi kisi ajayabghar par. bahar se koi aaya, to hum apne vachanalay aur pustakalaya dikhla dete hain, taki unhen vishvas ho ki hamara bauddhik star kya hai?

jis tarah paranubhuti vishisht ko kendr mein lakar hamein gumrah karti hai, usi tarah samachar asamanya ko kendr mein lakar hamein chhalta hai.

jis tarah paranubhuti vishisht ko kendr mein lakar hamein gumrah karti hai, usi tarah samachar asamanya ko kendr mein lakar hamein chhalta hai.

neend mein adami jo sapna dekhta hai, use wo sahi manata hai. jab uski neend khulti hai tabhi use apni ghalati malum hoti hai. aisi hi dasha sabhyata ke moh mein phanse hue adami ki hoti hai.

neend mein adami jo sapna dekhta hai, use wo sahi manata hai. jab uski neend khulti hai tabhi use apni ghalati malum hoti hai. aisi hi dasha sabhyata ke moh mein phanse hue adami ki hoti hai.

pratyaksh nishchay karata hai aur paroksh anishchiy mein Dalta hai.

pratyaksh nishchay karata hai aur paroksh anishchiy mein Dalta hai.

jo prtigya pratyaksh prmaan se hi badhit ho, arthat pratyaksh prmaan se hi aytharth (asatya) siddh ho jaye, use pratyakshbadhini prtigya kahte hain. yatha, agni shital hai, roop ka astitv nahin hai, chandrma ushn hai.

jo prtigya pratyaksh prmaan se hi badhit ho, arthat pratyaksh prmaan se hi aytharth (asatya) siddh ho jaye, use pratyakshbadhini prtigya kahte hain. yatha, agni shital hai, roop ka astitv nahin hai, chandrma ushn hai.

kisi ne kisi jadu ya tone mein yaqin kiye baghair kavi ya lekhak bane rahna shayad hi sambhav ho.

kisi ne kisi jadu ya tone mein yaqin kiye baghair kavi ya lekhak bane rahna shayad hi sambhav ho.

hum apni kalpanik srishti se satya ko Dhakne ki koshish karte hain aur asliyat se apne ko bachakar sapnon ki duniya mein vicharne ka prayatn karte hain.

hum apni kalpanik srishti se satya ko Dhakne ki koshish karte hain aur asliyat se apne ko bachakar sapnon ki duniya mein vicharne ka prayatn karte hain.

praaN-sanshay hone par praaNiyo.n ke li.e kuchh bhii akarNiiy nahii.n hotaa hai।

praaN-sanshay hone par praaNiyo.n ke li.e kuchh bhii akarNiiy nahii.n hotaa hai।

naatk mein satya ek shashvat marichika hai.

naatk mein satya ek shashvat marichika hai.

adhunikta ka prabhav bimari ke roop mein logon ke man mein ghus gaya hai. is bimari ka pahla dushparinam ye hai ki adami jo jita hai, usse bhinn roop dikhata hai.

adhunikta ka prabhav bimari ke roop mein logon ke man mein ghus gaya hai. is bimari ka pahla dushparinam ye hai ki adami jo jita hai, usse bhinn roop dikhata hai.

bholepan se khali tatha dagili khubsurati pahle tto koi khubsurati hi nahin hai aur kadachit ho bhi to kutilai aur bankapan liye haav bhaav dushit, malin aur apavitr man ki khotai ke saath uupar se rangi chungi sundarta chhoot ke saman dekhne valon ke man mein avashya apavitr aur dushit bhaav paida karegi.

bholepan se khali tatha dagili khubsurati pahle tto koi khubsurati hi nahin hai aur kadachit ho bhi to kutilai aur bankapan liye haav bhaav dushit, malin aur apavitr man ki khotai ke saath uupar se rangi chungi sundarta chhoot ke saman dekhne valon ke man mein avashya apavitr aur dushit bhaav paida karegi.

yatharth aur bhram ke apne apne akarshan hain. yatharth ko jante hue bhram mein rahna ek tisra rasta hai, aur uske akarshan kam nahin.

yatharth aur bhram ke apne apne akarshan hain. yatharth ko jante hue bhram mein rahna ek tisra rasta hai, aur uske akarshan kam nahin.

prkriti unhen dhikkarti hai, jo ki pratyaksh ki avagya ya agrahya kar paroksh ka alingan karte hain. aur, paroksh jinke pratyaksh ko rajjit va lanchhit karta hai—ye hi dhokhe ke adhikari hote hain.

prkriti unhen dhikkarti hai, jo ki pratyaksh ki avagya ya agrahya kar paroksh ka alingan karte hain. aur, paroksh jinke pratyaksh ko rajjit va lanchhit karta hai—ye hi dhokhe ke adhikari hote hain.

यथार्थ क्या है और अयथार्थ क्या है–इसका कोई स्पष्ट भेद नहीं रहा है और न ही सच्च व झूठ में कोई अंतर रहा है।

kalpana aur kalpanikta donon mein baDa antar hai. sachchi kalpana yukti, sanyam aur satya ke dvara sunirdisht akar mein bandhi hoti hai—kalpanikta mein satya ka abhas maatr hota hai lekin wo adbhut atiranjna se asanhat roop mein phuli hui hoti hai. usmen jo thoDa bahut parkash hota hai usse sau guna zyada dhuan hota hai.

kalpana aur kalpanikta donon mein baDa antar hai. sachchi kalpana yukti, sanyam aur satya ke dvara sunirdisht akar mein bandhi hoti hai—kalpanikta mein satya ka abhas maatr hota hai lekin wo adbhut atiranjna se asanhat roop mein phuli hui hoti hai. usmen jo thoDa bahut parkash hota hai usse sau guna zyada dhuan hota hai.

jab aap rajaniti mein shuddhata ki talash shuru karte hain, tab aap antatः avastavikta tak pahunch jate hain.

jab aap rajaniti mein shuddhata ki talash shuru karte hain, tab aap antatः avastavikta tak pahunch jate hain.

vrihattar arthon mein prasannata koi aisi yatharthavadi khoj nahin hai. prasannata ek kshan hai. prasannata ek titli hai. main jab koi rachna puri kar leta hoon to mujhe prasannata mahsus hoti hai.

vrihattar arthon mein prasannata koi aisi yatharthavadi khoj nahin hai. prasannata ek kshan hai. prasannata ek titli hai. main jab koi rachna puri kar leta hoon to mujhe prasannata mahsus hoti hai.

jo keval prphullaprsunaprsar ke saurabh sanchar, makrandlolupadhupgunjar, kokilkujit nikunj aur shital sukhasparsh samir ityadi ki hi charcha kiya karte hain ve vishayi bhogalipsu hain.

jo keval prphullaprsunaprsar ke saurabh sanchar, makrandlolupadhupgunjar, kokilkujit nikunj aur shital sukhasparsh samir ityadi ki hi charcha kiya karte hain ve vishayi bhogalipsu hain.

कोरा किताबी ज्ञान मनुष्य को धोखा भी दे सकता है, किन्तु संघर्षों से निकली हुई शिक्षा कभी भी झूठी नहीं होती।