अवस्थित और उपस्थित

avasthit aur upasthit donoan alag-alag arthoan ke lie jane vale shabd haian. sanskrit mean ‘stha’ ka arth hai ‘kh da hona, thaharana’ jis se bane ‘sthit’ shabd ka arth nikalata hai ‘kh da hua, uth kar kh da hone vala, thaharane vala vidyaman’.

avasthit

‘avastha’ aur ‘avasthit’ donoan mean ‘av’ ju da hua hai, jis ka kam rahata hai shabd mean chipak kar us ke arth mean ‘niche, kami, anuchit door, sankalp, parivyapti, vishesh roop se’-jaise kisi arth ko jo d dena. phalatah ‘avastha’ arth ki drishti se jo d-to d ke bad sidha-sa ‘sthiti-vachak hai (vishesh arth mean ayu ka utana bhag ‘avastha’ hai, jitana kathit samay tak bit chuka ho), jab ki ‘avasthit’ shabd arth mean phail-phal kar ‘raha hua, thahara hua, tika hua, sahara liya hua, kisi vishisht sthan mean ruka hua kisi vishisht avastha mean aya hua’ aur ‘uddeshy mean sthir’ ya ‘dridh’ ke lie istemal hota hai.

upasthit

‘up’ ke anek artho mean ek arth ‘nikatata’ hai, isalie jab ‘sthit’ mane ‘vidyaman’ hai, to upasthit’ mane ‘pas vidyaman’ ya ‘nikat pahuancha hua’ hua. jis prakar ‘avasthit-avastha’ ka jo da milata hai, us prakar ‘upasthit-upastha’ ka jo da nahian milata; haan, ‘upasthanamh’ aur ‘upasth’ zaroor milate haian. ‘upasthanamh’ ka arth ‘nikat pahuanchana’ ke bad kis khoobasoorati se ‘pooja-karana’ ‘devalay’, ‘smaran’ bhi hota chala gaya hai, yah dekh kar sanskrit bhasha ki jay bolane ko man karata hai. doosari or, ‘upasth’ ke arthoan ke phailav mean bhi sanskrit ka kamal dekhie-‘sharir ka bhadhy bhag, god, pe doo koolha, guda, jananeandriy’. ‘stha’ oopar udahrit shabdoan mean to hai hi, ‘sanstha, sansthan, sthan’ adi mean bhi maujood hai. jahir hai ki in sab mean bhi ‘sthit, tikaoo, vidyaman’ hone ka bhav vidyaman hai.

udaharan

is samay maian apane ghar mean ‘avasthit’ hote hue bhi seva mean ‘upasthit’ hooan.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh