क्रिया में लगने वाले प्रत्यय
क्रिया में लगने वाले प्रत्यय को “क्रिया प्रत्यय” कहते हैं। ये प्रत्यय क्रिया के अर्थ को विस्तार देते हैं और उसका समय, स्वरूप या स्थिति दर्शाते हैं।

पाँच शब्द

1. खेल – खेलना
2. गाय – गाना
3. लिख – लिखना
4. पढ़ – पढ़ना
5. चल – चलना

इन शब्दों में प्रत्यय जोड़कर क्रियाएँ बनी हैं, जो उनकी कार्यप्रणाली को दर्शाती हैं।

देशज शब्दों का आशय
देशज शब्द वे शब्द होते हैं जो किसी विशेष भाषा या क्षेत्र में उत्पन्न होते हैं और उस क्षेत्रीय समाज के बोलचाल में सामान्यतः उपयोग किए जाते हैं। ये शब्द किसी अन्य भाषा से ग्रहण नहीं किए जाते हैं, बल्कि स्थानीय भाषा की मौलिकता को दर्शाते हैं।

पाँच देशज शब्दों का उल्लेख

1. डगमग
2. झपटना
3. खटर-पटर
4. घूरना
5. कुचलना

इन शब्दों का उपयोग भारतीय भाषाओं में व्यापक रूप से होता है।

Introduction
Rabindranath Tagore, a renowned poet, philosopher, and thinker, had a profound understanding of the relationship between man and nature. In his view, this relationship is harmonious and interdependent, reflecting a deep spiritual connection. Tagore believed that man is an integral part of nature, and both must coexist in mutual respect and balance for true progress and happiness.

1. Spiritual and Emotional Bond with Nature
According to Tagore, there is a spiritual and emotional connection between man and nature.

• He often described nature as a living entity, which communicates with human beings through beauty, rhythm, and life cycles. In his literary works like “Gitanjali”, nature is depicted as a source of inner peace, inspiration, and joy.
• In contemporary times, this idea is echoed in the rise of eco-spiritual movements, where people find solace in reconnecting with nature for mental well-being and spiritual growth.

2. Nature as a Teacher and Guide
Tagore considered nature as a teacher, imparting valuable lessons to mankind.

• He believed that nature’s rhythms and cycles — the change of seasons, the growth of trees, the flow of rivers — symbolize continuity, patience, and balance. These natural processes guide humanity toward living a life of harmony and balance.
• A modern-day example of this can be seen in sustainable development practices, where nature’s processes are studied to develop eco-friendly technologies and sustainable solutions to human challenges.

3. Critique of Industrialization and Exploitation of Nature
Tagore was critical of the industrialization and exploitation of nature. He warned against the blind pursuit of material progress at the cost of environmental degradation.

• He emphasized that human beings, in their quest for domination over nature, have forgotten that nature is not a resource to be exploited but a companion to be cherished. This perspective aligns with today’s climate change movements and global efforts like the Paris Agreement, which stress the importance of preserving nature for future generations.

4. Human Life Enriched by Nature
Tagore highlighted that human life is enriched when man lives in harmony with nature.

• He advocated for a life where culture, creativity, and nature come together. In his school Shantiniketan, education was imparted in an open, natural environment, which nurtured students’ creativity and emotional development.
• Today, this idea is visible in the increasing popularity of nature-based learning and green campuses, which promote holistic development by integrating natural surroundings into the educational process.

Conclusion
According to Rabindranath Tagore, the relationship between man and nature is one of deep harmony, mutual respect, and spiritual connection. He urged humanity to recognize the value of nature not as a commodity but as a partner in the journey of life. His ideas resonate strongly today, as the world grapples with environmental challenges and seeks to rebuild a sustainable relationship with nature, emphasizing the importance of coexistence.

Introduction
The Charvaka Philosophy, also known as Lokayata, is one of the most significant materialist schools of thought in Indian philosophy. It rejected the traditional religious practices, authority of the Vedas, and metaphysical concepts, instead emphasizing direct perception and a hedonistic approach to life. Despite being criticized by orthodox schools, its contribution to Indian philosophy is profound.

1. Emphasis on Empirical Knowledge
The biggest contribution of Charvaka philosophy is its emphasis on empirical knowledge or sense-perception (Pratyaksha) as the only valid source of knowledge.

• Unlike other Indian schools that considered inference and scriptural authority as valid means of knowledge, Charvaka argued that only what can be perceived directly by the senses is real and true. This empiricism laid a foundation for questioning established norms and orthodox beliefs.
• In modern times, this emphasis on empirical evidence resonates with scientific rationalism, where direct observation and evidence form the basis of knowledge. For example, modern scientific methods reject supernatural explanations and rely on observable facts, similar to Charvaka’s rejection of metaphysical claims.

2. Critique of Religion and Metaphysics
Charvaka philosophy is known for its sharp critique of religious practices and metaphysical concepts such as karma, reincarnation, and the existence of an afterlife.

• It rejected the Vedas and the Brahmanical rituals, considering them as means for priests to exploit the masses.
• In a contemporary context, this critique can be compared to secular and rationalist movements across the world that challenge religious orthodoxy and promote a more human-centered approach to life.

3. Advocacy of Materialism and Hedonism
Charvaka advocated materialism, where the physical world is considered the only reality. It encouraged individuals to seek pleasure and avoid pain in this life, as it rejected any afterlife.

• This approach resonates with the utilitarian philosophy of thinkers like Jeremy Bentham and John Stuart Mill, who also emphasized maximizing happiness and minimizing suffering.
• In today’s context, Charvaka’s emphasis on living in the present and enjoying material pleasures reflects modern lifestyles that focus on personal well-being and fulfillment, moving away from traditional religious constraints.

4. Influence on Secular and Atheistic Thought
Though Charvaka was a minority voice in ancient Indian philosophy, its ideas have influenced secular, atheistic, and rationalist movements in India and abroad.

• In recent times, thinkers like Periyar and Dr. B.R. Ambedkar have critiqued the religious orthodoxy and emphasized rationalism and humanism, echoing Charvaka’s rejection of religious authority.

Conclusion
The biggest contribution of Charvaka Philosophy to Indian thought is its rational, empirical approach to knowledge, and its critique of metaphysical and religious concepts. Its materialistic worldview and focus on living in the present continue to inspire modern scientific thought, secularism, and rationalism. While it was often marginalized in ancient philosophical discourse, its relevance in contemporary debates on religion, knowledge, and science is undeniable.

Introduction
According to Plato, ‘sense-perception’ does not qualify as true knowledge because it is linked to the physical world, which is in a constant state of change and, therefore, unreliable. For Plato, true knowledge must be certain and unchanging, something that sense perception cannot provide.

1. The World of Forms vs. the Physical World
Plato divided reality into two realms: the World of Forms and the Physical World.

• The Physical World is what we perceive through our senses (sight, touch, hearing, etc.), but this world is constantly changing and deceptive.
• In contrast, the World of Forms is a realm of perfect, eternal, and unchangeable ideas or forms. True knowledge, according to Plato, is knowledge of these forms, not of the ever-changing physical objects we perceive through our senses.

2. Sense-Perception is Subjective and Unreliable
Plato argued that sense-perception is subjective because different individuals can perceive the same object differently. For example, an object may feel hot to one person but warm to another. Since our senses can be deceptive, they cannot be a reliable source of knowledge. In contrast, knowledge of the forms (such as the form of beauty or justice) is objective and eternal.

3. The Allegory of the Cave
In his famous Allegory of the Cave, Plato illustrates how people are trapped in a world of shadows, perceiving only reflections of the true forms. The prisoners in the cave mistake the shadows (which represent sense-perception) for reality, but these are just distorted images of the real objects (the forms). For Plato, this demonstrates that sense-perception is inferior to intellectual reasoning, which leads to the understanding of the forms.

4. Recent Example of Sense-Perception Limitations
In modern times, the unreliability of sense-perception can be observed in scientific fields. For example, optical illusions trick our sense of sight, leading us to perceive something that is not real. Similarly, the advancement of technology such as virtual reality (VR) can simulate experiences that seem real but are artificial. This modern example aligns with Plato’s idea that the physical world, as perceived by the senses, is not a true representation of reality.

Conclusion
In Plato’s philosophy, sense-perception is not knowledge because it deals with the changing and imperfect physical world. True knowledge, for him, comes from intellectual reasoning and the understanding of the eternal and unchanging forms. His ideas continue to be relevant, as seen in modern examples like optical illusions and VR, which show that sense-perception can indeed be misleading.