अरबिंदो घोष

भारत डिस्कवरी प्रस्तुति
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arabiando ghosh
poora nam arabiando ghosh
janm 15 agast, 1872
janm bhoomi kolakata, bharat
mrityu 5 disambar, 1950
mrityu sthan pandicheri, bharat
abhibhavak d aau. krishnaa dhan ghosh, svarnalata devi
karm bhoomi pandicheri
karm-kshetr kavi, darshanik, svatantrata senani
mukhy rachanaean essez aaun gita (1928), d laif divain (1940), kalekted poyams end plez (1942), d sianthesis aauf yoga (1948), d hyooman saikil (1949), d aeediyal aauf hyooman yooniti (1949), e lijeand end e sianbal (1950) aur aaun d veda (1956).
vishay darshanik chiantan, kavita, natak aur any lekh
vidyalay eesaee k aaunveant skool, kaianbrij vishvavidyalay
any janakari araviando ghosh kavi aur bharatiy rashtravadi the jinhoanne adhyatmik vikas ke madhyam se sarvabhaumik moksh ka darshan pratipadit kiya.
inhean bhi dekhean kavi soochi, sahityakar soochi

arabiando ghosh (aangrezi: Aurobindo Ghosh, janm: 15 agast, 1872, kolakata - mrityu: 5 disambar, 1950, pandicheri) ka mool nam arabiando ghosh hai kiantu araviand bhi kaha jata hai. adhunik kal mean bharat mean anek mahanh kraantikari aur yogi hue haian, arabiando ghosh unamean advitiy haian. araviando ghosh kavi aur bharatiy rashtravadi the jinhoanne adhyatmik vikas ke madhyam se sarvabhaumik moksh ka darshan pratipadit kiya.

jivan parichay

arabiando ghosh ka janm bangal ke kalakatta, vartaman kolakata, bharat mean ek sampann parivar mean 15 agast, 1872 ko hua. unake pita ka nam d aauktar krishna dhan ghosh aur mata ka nam svarnalata devi tha. inake pita pashchimi sabhyata mean range hue the. isalie unhoanne arabiando ko do b de bhaiyoan ke sath darjiliang ke ek aangrezi skool mean padhane ke lie bhej diya. do varsh bad sat varsh ki avastha mean unake pita unhean ianglaind le ge. araviand ko bharatiy evan yooropiy darshan aur sanskriti ka achchha jnan tha. yahi karan hai ki unhoanne in donoan ke samanvay ki disha mean ullekhaniy prayas kiya. kuchh log unhean bharat ki rrishi parampara (sant parampara) ki navin k di manate haian. shri araviand ka dava hai ki is yug mean bharat vishv mean ek rachanatmak bhoomika nibha raha hai tatha bhavishy mean bhi nibhayega. unake darshan mean jivan ke sabhi pahaluoan ka samavesh hai. unhoanne anek mahattvapoorn vishayoan par bhi apane vichar vyakt kie haian, yatha sanskriti, rashtravad, rajaniti, samajavad adi sahity, visheshakar kavy ke kshetr mean unaki kritiyaan bahucharchit huee haian.

shiksha

arabiando ghosh ki shiksha darjiliang mean eesaee k aaunveant skool mean prarambh huee aur l dakapan mean hi unhean age ki skooli shiksha ke lie ianglaind bhej diya gaya. ianglaind mean ek aangrez parivar mean rahane aur padhane ki vyavastha kar tinoan bhaiyoan ko chho d vah vapas a gaye. ianglaind mean arabiando ghosh ki bheant b dauda naresh se huee. b dauda naresh arabiando ki yogyata dekhakar bahut prabhavit hue aur unhoanne arabiando ko apana praivet sekretari niyukt kar liya. at: vah bharat laut aye. arabiando ne kuchh samay tak to yah kary kiya, kintu phir apani svatantr vicharadhara ke karan unhoanne naukari chho d di. vah b dauda k aaulej mean pahale prophesar bane aur phir bad mean vais priansipal bhi bane. unhoanne kaimbrij vishvavidyalay mean pravesh liya, jahaan par ve tin adhunik yooropiy bhashaoan ke kushal jnata ban ge. 1892 mean bharat lautane par unhoanne b dauda, vartaman vadodara aur kolakata mean vibhinn prashasanik v pradhyapakiy padoan par kary kiya. bad mean unhoanne apani deshaj sanskriti ki or dhyan diya aur puratan sanskrit sahit bharatiy bhashaoan tatha yog ka gahan adhyayan prarambh kar diya.

arabiando ka drishtikon

shri araviand ke anusar vartaman manasikatayukt vyakti, vikas ka charam lakshy nahian hai. vikas ka lakshy manasikata ka atikraman karake manushy ko vahaan le jana hai, jo sanskriti, janm-mrityu aur kal se pare ho. atimanasik jnan ki prapti ke lie aantarik tivr abhipsa, daihik, pranik aur manasik aangoan ka divy ke prati poorn samarpan aur divy dvara unaka rupantaran nitaant avashyak hai. yahi shri araviand ke sarvaangayog ki poorv bhoomika hai. manasik se atimanasik jnan par ekaek nahian pahuancha ja sakata hai. adhyatmik vikas kramik abhivyakti ke tark par adharit hai. at: atmaroopantaran ke sopanoan ko par karake hi atimanas athava divyavijnan tak pahuancha ja sakata hai. ye sopan ya shreniyaan is prakar haian- samany manasikata, uchchatar manas, pradipt manas, sambodhi, adhimanas, atimanas.

tatvamimaansa

shri araviand adhyatmik anubhootiyoan ke srot ke roop mean vedant ki vibhinn shakhaoan ko manate haian. ve paramarth tatv ko adhyatmik manate haian. unake anusar j d tatv ek doosare ka nishedh nahian karate balki ve ek doosare ko svikar karate haian. vishv jnan prapt karane par hi buddhi ek aur anek ko samyakh pariprekshy mean dekh pati hai. is jnan ki upalabdhi hone par donoan, j d aur chetan paraspar virodhi nahian balki ek doosare ke abhinn pahaloo ke roop mean dikhate haian. isi prakar shaant nishchal brahm ke dhanatmak aur rrinatmak pahaloo haian. aisi sthiti mean shaant nishchal aur atmasthit anandamay brahm jagath ki satta ka nirakaran n karake vah nad ya shabd utpann karata hai jo ki nirantar logoan ka srijan karata hai.

shri araviand shankar ki bhaanti yah svikar karate haian ki brahm param satta hai. yah sabhi vastuoan, gatiyoan aur sattaoan ka saty hai. yadyapi vah sabhi mean abhivyakt aur saman roop se vidyaman rahata hai, tathapi manushy apani simit aur sapeksh buddhi ke karan isake svaroop ko poornat: grahan nahian kar pata. apane bauddhik pratyayoan ka atikraman karane ke pashchath hi ham yah jnan prapt kar sakate haian ki brahm ke lie avayavi aur avayav ke sanpratyayoan ka prayog nahian kiya ja sakata. pratyek vastu vah mamay aur vah niravayav ya akhand brahm mean anupranit hai. yah brahm vishuddh sath aur nirapeksh hai. jnan ke bauddhik roopoan ka atikraman kar saksham param tadatmy ke dvara hi usaka jnan prapt ho sakata hai. vah anant aparibhashy, pariman rahit aur aroop hota hua bhi vicharagamy aur jagath prapanch ka adhishthan hai. is prakar ki satta ko manane ka abhipray yah nahian ki gati shakti aur sambhooti asath hai. unhoanne is dvividh saty ko svikar kiya ki sthanu roop shiv aur gatishil kali donoan hi saty haian. shiv aur kali, brahm aur shakti abhinn haian. satta mean shakti nirantar vidyaman rahati hai. vishram aur gati shakti ka svabhav hai. at: mahattvapoorn prashn yah nahian hai ki gati kaise arambh huee, apitu yah ki vah apane ko vibhinn roopoan mean abhivyakt kyoan karati hai. shri araviand ke anusar nishchal aur nispand brahm apane atmanand ko anant gati aur vaichity ko unmukt karata hai. usaki shakti ki srijanatmak kriya ka yahi uddeshy ya dhyey hai. sachchidanand brahm ne apane ap ko roop ke aantargat prakshipt kiya hai.

shri araviand ki in manyataoan ke phalasvaroop jagath maya nahian hai. ve shankar ke mayavad ko asvikar karate haian aur manate haian ki jagath sarvaangasath hai. jo j d hai, vah achetan nahian, kintu poorvachetan hai. vah chaitany ki poorvavastha hai. vikas ki prakriya mean chaitany mean parinat hona usake lie svabhavik hai. is prakar shri araviand ne keval mayavad ka hi nahian apitu j d aur chetan ke dvaitavad aur shuddh j davad ko bhi asvikar kiya aur siddh karane ka prayas kiya ki jagath svabhavat: adhyatmik hai brahm, jisaka svaroop sath, chith aur anand hai sarvatr vidyaman hai. shri araviand jagath aur jiv donoan ko hi sath manate haian. ye donoan do pramukh prakat tatv haian, jinamean ajney abhivyakt hota hai aur jinake dvara usaka jnan prapt hota hai. ye maya ya mithya nahian hai. shri araviand ke anusar vyakti ka jivan nirarthak nahian hai. jagath mean manushy ki bhoomika yah hai ki vah jagath mean rahata hua chaitany ke vikas ka avasar prapt karata hai. manushy pashu pravritti aur pashu kriyaoan se jivan arambh karake apane dhyey, divy jivan aur divy astitv ko prapt karata hai.

ab prashn uthata hai ki yadi jo kuchh hai usamean sath, chith, shakti tatha anand nirantar vidyaman haian to vishv mean du:kh kyoan hai athava ashubh ka avirbhav kis prakar hota hai. shri araviand yah manate haian ki du:kh tatha ashubh vikas kram ki ek sthiti vishesh ko prakat karate haian. manushy ke sukh-dukh usake ahankar ke dyotak haian. vikas kram aprakat mean roop se karyarat divy chith shakti jab manushy ka vikas kar degi athava eeshvar ki agni jab prithvi ke kamanaankuroan ko jala degi tab vah sukh-du:kh ke mool mean aantarnihit aprakat tatv aur usake anand ras ka ne roop mean anubhav karega. shri araviand ki is prakar ki vyakhya ka karan unaki yah manyata hai ki samast anubhavoan aur roopoan ke mool mean anand vidyaman hai. sath ki chith shakti vikas kram mean apana anand hi vastut: khojati rahati hai. satta ke anand ka vahi arth nahian hai, jis arth mean ki ham sukh athava harsh ka sadharanataya prayog karate haian. satta anand ka sarvabhaumik, asim aur svayanbhoo hai. sukh harsh adi ki bhaanti anand vishesh karanoan par adharit nahian hai. jab manushy apane andar nihit is aprakat anand ko vikas kram mean prapt kar lega tabhi yah upanishad vaky sarthak hoga ki anand se hi sabhi jivan utpann hote haian, anand mean hi rahate haian aur antat: anand mean hi vilin hote haian.

jnanamimaansa

  1. REDIRECTsaancha:mukhy

araviand ke anusar poornajnan atimanasik jnan hai. parantu yah jnan atindriy, atimanasik aur atibauddhik hote hue bhi aindriy, manasik aur bauddhik jnan ka nirakaran nahian karata hai. ve manate haian ki param sath ka jnan bauddhik upakaranoan dvara sambhav nahian hai- naishatarken matirapaniya. is sandarbh mean unaki aupanishadik se sahamati hai. shri araviand samyakh jnan ko sambodhimoolak jnan kahate haian. is jnan ka adhar hai jnata aur jney ke madhy sachetan tadatmy. yah sarvabhaumik atm astitv ki vah sthiti hai, jisamean jnata aur jney ke jnan ke dvara tadatmy sthapit ho jata hai. buddhi svat: sambodhimoolak jnan mean parivartit ho jati hai. jnan ki is uchchatam sambhavy avastha ke aantargat hi manas atimanas mean apani paripoornata ko prapt karata hai.

shri araviand ki jnanamimaansa mean manav (maind) abhimanas (ovar maind) aur atimanas (supar maind) ke sampratyayoan ka vishesh mahattv hai. jahaan any darshanik keval manas ko manate haian, vahaan ye manas ko vikasashil manate hue usake oopar adhimanas aur atimanas ko bhi manate haian. yadyapi adhimanas aur atimanas tatv haian tathapi unako ham unake jnan ya sampratyay se prithakh nahian kar sakate. ve tatv aur jnan- vyakti donoan haian. vastav mean manas star par jnata aur jney ka jo bhed hai, vah in staroan par nahian hai. is karan adhimanas aur atimanas ko manas ke sadrishy se nahian jana ja sakata hai. unako janane ke lie manas ki simaoan ka atikraman kar jnan ki uchchatar bhoomika par pahuanchana hoga. isake lie pratibha jnan, aparokshanubhav, rahasyanubhooti adi ka hi ashray liya ja sakata hai. upanishadoan ke mahavaky tatha tatvamasi adi aise hi jnan par adharit haian. at: jab tak vyakti manasik star se oopar uthakar atimanas star par nahian pahuanch jata, tab tak sambodhi use saty ka samyakh jnan pradan karane mean saksham nahian ho sakati. poorn jnan atimanas jnan hai aur isaki prapti manushy ke poorn roopatantaran ke pashchath hi hoti hai. isake lie yog sadhana apekshit hai.

roopantaran ki sthitiyaan

roopantaran ki tin pramukh sthitiyaan haian- chaityikaran, adhyatmikaran aur atimanasikaran. poornaroopantar ke lie sabhi aangoan ki tatparata evan atimanasik prakash ka avarohan avashyak hai. isake lie chaityikaran avashyak hai. hriday ke aantargat vidyaman divy prakash ko shri araviand 'chaityapurush' ki sanjna dete haian. adhyatmik roopantaran ke lie chaityapurush ki abhivyakti avashyak hai. chaityapurush ke vikas ke phalasvaroop uchch chetana hamare aandar pravesh karake hamare sampoorn astitv ka roopantaran kar degi. atimanas brahm ka brihath atm vistar hai. atimanas aur manas mean antar hote hue bhi donoan sanbandhit haian. manas, atimanas se hi avirbhoot hua hai. parantu bij jis atimanas ko prapt karata hai, usamean aur sarvochch atimanas mean, jo sarvajnata aur sarvashaktiman eeshvar ka yap hai, vibhed hai.

samaj darshan

samaj darshan samaj ke adhyayan dvara usamean aantarnihit divyata ko samajhane aur pahachanane ka prayas hai. samaj darshanikoan ne pray: apana dhyan bahy tathyoan, yatha niyamoan, sansthaoan, paramparaoan, rajaniti aur arthik paristhitiyoan adi par hi kendrit kiya hai. unhoanne un pramukh manovaijnanik tathyoan ki avahelana ki hai, jo manushy jaise bhavanatmak aur vicharashil prani ke jivan mean nitaant mahattvapoorn haian. manushy aur samaj ka manovaijnanik vishleshan atyant jatil hai. lamaprekt ke anusar samaj ke vikas ki manovaijnanik sthitiyaan ye haian- pratikatmak, prarupik, roodhiparak tatha vyaktiparak. samaj ka vikas in sthitiyoan ke madhyam se is prakar ke manovaijnanik vrit ka roop dharan kar leta hai. is vrit se hokar hi rashtr aur sabhyata ko guzarana p data hai. parantu shri araviand ke anusar vikasakram ki is prakar ki nishchit vyakhya aur vargikaran vastut: prastut nahian kiya ja sakata. prakriti ki vakr gati ko sidhi rekha ki bhaanti nahian samajhaya ja sakata hai. lamaprekt ka siddhaant kramabaddh sthitiyoan ke nihitarth evan unake anivary anukram ke dhyey ke vishay mean kuchh bhi soochit nahian karata. parantu shri araviand ke anusar yadi lamaprekt dvara vivechit samaj ke vikas ki sthitiyoan ke nihitarthoan ka anushilan kiya jae, to ve aitihasik vikas ke sookshmatam rahasyoan evan tathyoan ki or sanket karati hai. manav samaj ki arambhik sthitiyoan ke adhyayan aur anushilan us manasikata ko prakat karate haian jo usaki paramparaoan, vicharoan aur sansthaoan mean aprakat roop mean vidyaman rahati haian.

prarupik samaj ki mahattvapoorn visheshata yah hai ki isane un udatt samajik adarshoan ko janm diya hai, jo nirantar hi manushy ko prabhavit aur anupranit karate rahate haian. prarupik sthiti ke pashchath samaj ki roodhiparak sthiti ati hai. isamean vichar aur adarshoan ka sthan bahy roop yatha vesh-bhoosha, rahan-sahan adi grahan kar lete haian. parantu roodhi aur saty ka bhed asahy ho jane par manushy ki buddhi mukhar ho jati hai. aisi sthiti mean vah roodhiyoan, pratikoan aur praroopoan ka virodh karati hai. phalat: manushy apane khoye hue naitik bodh aur bhavatmak ichchha ko pun: khojane ka prayas karata hai. yah samaj ki vyashtiparak sthiti hai. yah vidroh unnati, svatantrata aur vishleshanatmak buddhi tatha bhautik vijnanoan ke vikas ka yug hai. atm-vikas, astitv ke niyam aur shakti ko janakar unhean karyaroop mean parinat karana hi vastut: vyakti ke jivan ka pramukh dhyey hai. parantu pashchaty manavata ke aitihasik yug mean atma ko usake uchit arth mean nahian grahan kiya gaya. isaka parinam yah hua ki jivan tamam poorvagrahoan se grast hokar yuddh se akrant ho utha. at: hamare liye ye nitaant vaanchhaniy hai ki ham vastavik atmavishamatavad ko jhoothe atmanishthavad se alag karean aur pahachanean. sachcha atmanishthavad manushy ki prithakh satta ka anumodan karane ke sath sath doosare vyaktiyoan ki prithakh satta aur svatantrata ka anumodan karata hai. samaj jab atimanasik jyoti se prakashit hoga tabhi manavata us divyatv ko prapt karegi, jo usaki amar dharohar hai. isi prapti ke lie hamean yog ko apanana hoga. yog atma ki khoj ka sachetan madhyam hai.

siddhant

arabiando ghosh ke sarvabhaumik moksh ke siddhant ke anusar, brahm ke sath ekakar hone ke domukhi raste haian- bodhatv oopar se ata hai (pramey), jabaki adhyatmik mastishk yaugik prakash ke madhyam se niche se oopar pahuanchane ki koshish karata hai (apramey). jab ye donoan shaktiyaan ek–doosare mean milati haian, tab sanshay se bhare vyakti ka srijan hota hai (sanshleshan). yah yaugik prakash, tark v aantarbodh se pare aantatah vyakti ko vaiyaktikata ke bandhan se mukt karata hai. is prakar, arabiando ne n keval vyakti ke lie, balki samoochi manavata ke lie mukti ki tarkik paddhati ka srijan kiya.

sahityik kritiyaan

thumb|arabiando ghosh shri araviand ke darshan ko bhi vedant ke pariprekshy mean hi samajha ja sakata hai. svanubhooti ke atirikt ved, upanishad aur puran vastut: unake darshan ke srot haian. unaka darshan sarvasvikriti ka varnan hai. unake anusar vishvatit saty ki svikriti mean hi vishv aur vyakti ki satyata bhi aantarnihit hai. ve darshanik aur vicharak hone ke sath-sath yogi bhi haian. unaka darshan aur yog jivan ki divyata par bal deta hai. arabiando ghosh ki vrihad aur jatil sahityik kritiyoan mean darshanik chiantan, kavita, natak aur any lekh sammilit haian. unaki kritiyaan haian—

  • essez aaun gita (1928)
  • d laif divain (1940)
  • kalekted poyams end plez (1942)
  • d sianthesis aauf yoga (1948)
  • d hyooman saikil (1949)
  • d aeediyal aauf hyooman yooniti (1949)
  • e lijeand end e sianbal (1950)
  • aaun d veda (1956)
  • d faundeshan aauf iandiyan kalchar

rajanitik gatividhiyaan

arabiando ke lie 1902 se 1910 ke varsh halachal bhare the, kyoanki unhoanne british shasan se bharat ko mukt karane ka bi da uthaya tha. b dauda k aaulej ki naukari chho dakar vah kolakata chale ge aur kolakata ke 'neshanal k aaulej' ke priansipal bane. is samay tak unhoanne 'sada jivan aur uchch vichar' jivan apana liya. un par ramkrishna paramahans aur svami vivekanand ke sahity ka bahut gahan prabhav hua. sanh 1905 mean l aaurd karzan ne poorvi bangal aur pashchimi bangal ke roop mean bangal ke do tuk de kar die taki hindoo aur musalamanoan mean phoot p d sake. is bang-bhang ke karan bangal mean jan jan mean asantosh phail gaya. left|thumb|arabiando ghosh ravindranath thakur aur arabiando ghosh ne is jan aandolan ka netritv kiya. is aandolan ke vishay mean lokamany tilak ne kaha - bangal par kiya gaya aangrezoan ka prahar sampoorn rashtr par prahar hai. arabiando ghosh ne rashtriyata ki bhavana jagrat karane tatha aangrezoan ka virodh pradarshit karane ke lie patr - patrikaoan mean vicharottejak aur prabhavashali lekh likhe. unake lekhoan se jan jan mean jagriti a gayi. british sarakar unake is kriya kalapoan se chiantit ho gee. sarakar ne "alipur bam kaand" ke aantargat unhean jel bhej diya. jel mean unhean yog par chiantan karane ka samay mila. unhoanne sanh 1907 mean rashtriyata ke sath bharat ko "bharat mata" ke roop mean varnit aur pratishthit kiya. unhoanne bangal mean "kraantikari dal" ka sangathan kiya aur usaka prachar aur prasar karane ko anek shakhaean kholi aur ve svayan usake pradhan sanchalak bane rahe. khudiram bos aur kanaeelal datt, yah kraantikari unake sangathan ke hi kraantikari the. in gatividhiyoan ke karan arabiando ghosh adhik dinoan tak sarakar ki nazaroan se chhipe nahian rah paye aur unhean phir se jel jana p da. vah apani rajanitik gatividhiyoan aur krantikari sahityik prayasoan ke lie 1908 mean bandi bana lie ge. 1906 se 1909 tak sirf tin varsh pratyaksh rajaniti mean rahe. isi mean desh bhar ke logoan ke priy ban ge. netaji subhash chandr bos likhate hai- jab maian 1913 mean kalakatta aya, arabiando tab tak kianvadanti purush ho chuke the. jis anand tatha utsah ke sath log unaki charcha karate shayad hi kisi ki vaise karate.[1] do varsh ke bad british bharat se bhagakar unhoanne dakshin–poorvi bharat mean fraansisi upanivesh pandicheri mean sharan li, jahaan unhoanne apana shesh jivan poori tarah se apane darshan ko vikasit karane mean laga diya. unhoanne vahaan par adhyatmik vikas ke antarrashtriy saanskritik kendr ke roop mean ek ashram ki sthapana ki, jisaki or vishv bhar ke chhatr akarshit hue.

chitr:Blockquote-open.gif arabiando ghosh ne bangal mean "kraantikari dal" ka sangathan kiya aur usaka prachar aur prasar karane ko anek shakhaean kholi aur ve svayan usake pradhan sanchalak bane rahe. khudiram bos aur kanaeelal datt, unake sangathan ke hi kraantikari the. chitr:Blockquote-close.gif

bharat ke svatantr hote hi rashtriy aur aantarrashtriy paristhitiyoan ka akalan karate hue shri arabiando ne bhavishyavani ki thi - bharat ek bar phir eshiya ka neta hokar samast bhoomandal ko ekatma ki moolabhoot shrriankhala mean abaddh karane ka mahanh kary sampann karega. bharat ki adhyatmikata yoorop aur amerika mean pravesh kar rahi hai. isaki gati thamegi nahian, din pratidin badhati hi jaegi. vartaman vipadaoan ke bich logoan ki aankhean asha ke sath adhikadhik usaki or mud rahi haian aur log keval shastroan ka hi nahian, balki usaki antarik aur adhyatmik sadhana ka adhikadhik ashray grahan kar rahe haian. [2]

mrityu

paandicheri ane ke bad ve saansarik karyoan se alag hokar atma ki khoj mean lag ge. paandicheri ane ke bad arabiando ghosh aant tak yogabhyas karate rahe aur unhean paramatma se sakshatkar ki anubhooti huee. unake adhyatmik anubhavoan se asankhy log prabhavit hue. unaka dridh vishvas tha ki sansar ke du:kh ka nivaran keval atma ke vikas se hi ho sakata hai jisaki prapti keval yog dvara hi sanbhav hai. ve manate the ki yog se hi nee chetana a sakati hai. arabiando ghosh ki mrityu 5 disambar, 1950 mean pandicheri mean huee thi.


panne ki pragati avastha
adhar
prarambhik
madhyamik
poornata
shodh

tika tippani aur sandarbh

  1. mahan yogi shri aravind (hindi) (pi.ech.pi.) bharatiy sahity sangrah. abhigaman tithi: 14 march, 2011.
  2. yug pravartak banega bharat (hindi) (ech.ti.em.el.) lakesparadise. abhigaman tithi: 14 march, 2011.

bahari k diyaan

sanbandhit lekh


varnamala kramanusar lekh khoj

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