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tark aur astha ki laDai ho rahi thi aur kahne ki zarurat nahin ki astha tark ko dabaye de rahi thi.

tark aur astha ki laDai ho rahi thi aur kahne ki zarurat nahin ki astha tark ko dabaye de rahi thi.

yadi vishvas vivek ki anch bardasht nahin kar sakta to dhvast ho jayega.

yadi vishvas vivek ki anch bardasht nahin kar sakta to dhvast ho jayega.

mere vichar jis adami mein thoDa sa bhi vivek hota hai, wo hamesha apni paristhitiyon ko tarksangat Dhang se samajhna chahta hai.

mere vichar jis adami mein thoDa sa bhi vivek hota hai, wo hamesha apni paristhitiyon ko tarksangat Dhang se samajhna chahta hai.

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.

dampatiyon ko bahs nahin karni chahiye. jab do logon mein seks ka sambandh na ho, to bahs ya vaad vivad karte samay virakt aur tatasth rahna zyada asan hota hai, lekin pati patni bhavanatmak roop se aur khaas taur par sharirik roop se juDe hote hain, isliye jab ve bahs karte hain, to ve asani se chizon ko bahut vyaktigat roop se le sakte hain aur lete bhi hain. buniyadi salah ha kabhi bahs mat karo. iski bajaye kisi bhi masle ke sabhi pahaluon par charcha karen. aap jo chahte hain, uske liye zor den, lekin kabhi bahs na karen.

dampatiyon ko bahs nahin karni chahiye. jab do logon mein seks ka sambandh na ho, to bahs ya vaad vivad karte samay virakt aur tatasth rahna zyada asan hota hai, lekin pati patni bhavanatmak roop se aur khaas taur par sharirik roop se juDe hote hain, isliye jab ve bahs karte hain, to ve asani se chizon ko bahut vyaktigat roop se le sakte hain aur lete bhi hain. buniyadi salah ha kabhi bahs mat karo. iski bajaye kisi bhi masle ke sabhi pahaluon par charcha karen. aap jo chahte hain, uske liye zor den, lekin kabhi bahs na karen.

veshya ke ghar par athva anya saman vidya, buddhi, sheel, dhan vale samavyask mitron ke ghar par sabha mein veshyaon ke saath aasan par baithkar anurup arthat saman anurag parihaspurvak madhur vartalap ke saath goshthi ka ayojan karna chahiye.

veshya ke ghar par athva anya saman vidya, buddhi, sheel, dhan vale samavyask mitron ke ghar par sabha mein veshyaon ke saath aasan par baithkar anurup arthat saman anurag parihaspurvak madhur vartalap ke saath goshthi ka ayojan karna chahiye.

pragti mein samarthak vyakti ke liye ye anivarya hai ki wo purane vishvas se sambandhit har baat ki alochana kare, usmen avishvas kare aur use chunauti de.

pragti mein samarthak vyakti ke liye ye anivarya hai ki wo purane vishvas se sambandhit har baat ki alochana kare, usmen avishvas kare aur use chunauti de.

mahila ki baat sunna kisi purush ke liye mushkil hota hai, kyonki wo ghalati se tarkik kram ki ummid karta hai, jabki mahila ek samasya se dusri samasya par bina kisi kram ke kudti rahti hai.

mahila ki baat sunna kisi purush ke liye mushkil hota hai, kyonki wo ghalati se tarkik kram ki ummid karta hai, jabki mahila ek samasya se dusri samasya par bina kisi kram ke kudti rahti hai.

jise tark ke besahara, apratishth maarg se brahm ko nahin jana ja sakta vaise hi dharm ko bhi nahin jana ja sakta.

jise tark ke besahara, apratishth maarg se brahm ko nahin jana ja sakta vaise hi dharm ko bhi nahin jana ja sakta.

nihas aur jhagDe kiye bina bhi iimandar aur khula hoga, yahan tak ki apni nakratmak bhavnaon ko vyakt karna sambhav hai.

nihas aur jhagDe kiye bina bhi iimandar aur khula hoga, yahan tak ki apni nakratmak bhavnaon ko vyakt karna sambhav hai.

zyadatar dampati kisi cheez ke bare mein bahs shuru karte hain aur paanch minat ke bhitar ve is bare mein bahs karne lagte hain ki ve kis tarah se bahs kar rahe hain.

zyadatar dampati kisi cheez ke bare mein bahs shuru karte hain aur paanch minat ke bhitar ve is bare mein bahs karne lagte hain ki ve kis tarah se bahs kar rahe hain.

vigyan dvara dharm ki parajay dharm ke tarkbuddhivadi bijakosh ka yuktiyukt parinam hai.

vigyan dvara dharm ki parajay dharm ke tarkbuddhivadi bijakosh ka yuktiyukt parinam hai.

tarkik jis prakar shrota ko apni vicharpaddhati par lana chahta hai usi prakar kavi apni bhavpaddhati par.

tarkik jis prakar shrota ko apni vicharpaddhati par lana chahta hai usi prakar kavi apni bhavpaddhati par.

hum har us cheez ko instinkt kahne lage hain, jo hum apne andar mahsus karte hain aur jiske liye hamein koi tarkik adhar nahin milta.

hum har us cheez ko instinkt kahne lage hain, jo hum apne andar mahsus karte hain aur jiske liye hamein koi tarkik adhar nahin milta.

jab tak vadi prativadi hokar priti se vaad va lekh na kiya jaye tab tak satyaऽsatya ka nirnay nahin ho sakta.

jab tak vadi prativadi hokar priti se vaad va lekh na kiya jaye tab tak satyaऽsatya ka nirnay nahin ho sakta.

kisi bahs ko rokne ka sabse achchha tariqa ise shuru hote hi rok dena hai.

kisi bahs ko rokne ka sabse achchha tariqa ise shuru hote hi rok dena hai.

mahilayen anjane mein bahs shuru karti hain, iska sabse aam karan ye hai ki ve apni bhavnayen sidhe nahin batati hain.

mahilayen anjane mein bahs shuru karti hain, iska sabse aam karan ye hai ki ve apni bhavnayen sidhe nahin batati hain.

samne aane vale aur na aane vale yatharth ki shakl ek si hai. wo kisi sahj tark se bana yatharth nahin lagta. wo ek duःsvapn ka yatharth lagta hai. ek tarah ka aytharth, ati yatharth ya para yatharth lagta hai, lekin yatharth nahin lagta.

samne aane vale aur na aane vale yatharth ki shakl ek si hai. wo kisi sahj tark se bana yatharth nahin lagta. wo ek duःsvapn ka yatharth lagta hai. ek tarah ka aytharth, ati yatharth ya para yatharth lagta hai, lekin yatharth nahin lagta.

apne mat ke liye agrah na karo. gyaan ki prapti keval tark se nahin hoti.

apne mat ke liye agrah na karo. gyaan ki prapti keval tark se nahin hoti.

jab koi ashamti bahs mein badal rahi ho, to use pahchanne ki zimmedari len. batachit rok den aur taim aaut len.

jab koi ashamti bahs mein badal rahi ho, to use pahchanne ki zimmedari len. batachit rok den aur taim aaut len.

bahs karne ke liye do logon ki zarurat hoti hai, lekin bahs rokne ke liye keval ek hi ki zarurat hoti hai.

bahs karne ke liye do logon ki zarurat hoti hai, lekin bahs rokne ke liye keval ek hi ki zarurat hoti hai.

bahs se bachne ke liye hamein ye yaad rakhna chahiye ki hamare partnar ko apatti us baat se nahin hai, jo hum kah rahe hain; use to baat kahne ke tariqe par apatti hai.

bahs se bachne ke liye hamein ye yaad rakhna chahiye ki hamare partnar ko apatti us baat se nahin hai, jo hum kah rahe hain; use to baat kahne ke tariqe par apatti hai.

tark mein prati tark ho sakta hi nahin, hota hi hai—ham tark buddhi ke bhitar rahte hue jante rahte hain ki tark ka prati tark hai, chahe tatkal sujhe nahin—aur phir tark prati tark ka phrvaah anant hai, kisi nishchay par aakar tik nahin sakta. tikna uske liye sambhav hi nahin.

tark mein prati tark ho sakta hi nahin, hota hi hai—ham tark buddhi ke bhitar rahte hue jante rahte hain ki tark ka prati tark hai, chahe tatkal sujhe nahin—aur phir tark prati tark ka phrvaah anant hai, kisi nishchay par aakar tik nahin sakta. tikna uske liye sambhav hi nahin.

bahs ke svarup ko lekar jitni bahs sanskrit ke shastrkaron ne ki hai, utni kadachit sansar ki kisi anya bhasha ke sahitya mein nahin milegi.

bahs ke svarup ko lekar jitni bahs sanskrit ke shastrkaron ne ki hai, utni kadachit sansar ki kisi anya bhasha ke sahitya mein nahin milegi.

kisi stri ne nyaysutr ya vatsyayanbhashya jaisa koi shastragranth racha ho aisa prmaan nahin milta.

kisi stri ne nyaysutr ya vatsyayanbhashya jaisa koi shastragranth racha ho aisa prmaan nahin milta.

darshan tark-vitark kar saktaa hai aur shikshaa de saktaa hai, dharm updesh de saktaa hai aur aadesh de saktaa hai; kintu kala keval aanand detii hai aur prasann kartii hai।

darshan tark-vitark kar saktaa hai aur shikshaa de saktaa hai, dharm updesh de saktaa hai aur aadesh de saktaa hai; kintu kala keval aanand detii hai aur prasann kartii hai।

svayan ko virodhiyon ke tarkon ka samna karne layak banane ke liye adhyayan karo!’

svayan ko virodhiyon ke tarkon ka samna karne layak banane ke liye adhyayan karo!’

draupadi ke dvara jo shastrarth uthaya gaya, uska ek aspasht nirnay ye bhi hai ki paap ya anyay karne vala hi papi nahin hota, us paap ya anyay par chup rahnevala bhi papi hota hai.

draupadi ke dvara jo shastrarth uthaya gaya, uska ek aspasht nirnay ye bhi hai ki paap ya anyay karne vala hi papi nahin hota, us paap ya anyay par chup rahnevala bhi papi hota hai.

paanch hazar saal ki hamari sabhyata aur sanskriti ke itihas mein kai kai sadiyon ke antral par ghatit hue, aur jin mein striyon ki na keval agrni aur nirnayak bhumika rahi, sara ka sara paridrishya hi ek stri ke karan badal gaya.

paanch hazar saal ki hamari sabhyata aur sanskriti ke itihas mein kai kai sadiyon ke antral par ghatit hue, aur jin mein striyon ki na keval agrni aur nirnayak bhumika rahi, sara ka sara paridrishya hi ek stri ke karan badal gaya.

zyadatar bahsen tab parvan chaDhti hain, jab koi purush kisi mahila ki bhavnaon ko amanya karne lagta hai aur wo napsandgi zahir karti hai.

zyadatar bahsen tab parvan chaDhti hain, jab koi purush kisi mahila ki bhavnaon ko amanya karne lagta hai aur wo napsandgi zahir karti hai.

bharatiy samaj mulatः tarkaprvan aur vadonmukh logon ka samaj hai.

bharatiy samaj mulatः tarkaprvan aur vadonmukh logon ka samaj hai.

the high cast hindu women vastav mein ek stri ki or se shastrarth ka prastav hai.

the high cast hindu women vastav mein ek stri ki or se shastrarth ka prastav hai.

prem ki abhivyakti mein tark shaktihin hai.

prem ki abhivyakti mein tark shaktihin hai.

dhritarashtr ne jo draupadi ka samman kiya, aur yudhishthir ko unka rajya sasamman lauta diya—uske pichhe draupadi ke shastrarth ki bhumika thi.

dhritarashtr ne jo draupadi ka samman kiya, aur yudhishthir ko unka rajya sasamman lauta diya—uske pichhe draupadi ke shastrarth ki bhumika thi.

mahabharat mein varnit patron mein bharatiy itihas ki sabse tejasvini nariyan bhi hain.

mahabharat mein varnit patron mein bharatiy itihas ki sabse tejasvini nariyan bhi hain.

gargi brahmavadini thi. upanishdon mein hi striyan brahmavadini hua karti theen.

gargi brahmavadini thi. upanishdon mein hi striyan brahmavadini hua karti theen.

bhadr ya shikshit samaj mein mahilayen purushon ke beech bahs ke liye aati rahi hain aur ve purushon ke adhipatya ke beech apni jagah bhi banati rahi hain.

bhadr ya shikshit samaj mein mahilayen purushon ke beech bahs ke liye aati rahi hain aur ve purushon ke adhipatya ke beech apni jagah bhi banati rahi hain.

yon to pura mahabharat hi manushyon ke gahre sankton se gujarne aur unse ubarne ki mahagatha hai, par uska dyutparv aisa mahakhyan hai, jismen purushasmaj ke beech, purush ke karan aur purushon ke dvara atyant darun sthiti mein pahuncha di gai stri apni shastrarth ki pratibha ke dvara purush ki satta ko zabardast chunauti deti hai. dyutparv manushya ke charam adhःpatan aur shabd athva bahs dvara aasha ki kiran sanjone ki katha hai.

yon to pura mahabharat hi manushyon ke gahre sankton se gujarne aur unse ubarne ki mahagatha hai, par uska dyutparv aisa mahakhyan hai, jismen purushasmaj ke beech, purush ke karan aur purushon ke dvara atyant darun sthiti mein pahuncha di gai stri apni shastrarth ki pratibha ke dvara purush ki satta ko zabardast chunauti deti hai. dyutparv manushya ke charam adhःpatan aur shabd athva bahs dvara aasha ki kiran sanjone ki katha hai.

jue mein daav par lagai gai aur rajasbha mein zabardasti ghasitkar lai gai draupadi bheeshm aadi sabhasdon se jo sanvad karti hai, usmen ek shastrarth ghatit hota hai, jo vastav mein is desh ke itihas mein sabse baDe shastrarthon mein ek hai.

jue mein daav par lagai gai aur rajasbha mein zabardasti ghasitkar lai gai draupadi bheeshm aadi sabhasdon se jo sanvad karti hai, usmen ek shastrarth ghatit hota hai, jo vastav mein is desh ke itihas mein sabse baDe shastrarthon mein ek hai.

gargi aur maitreyi ka vilakshan bauddhik vyaktitv aur apne samay ke sabse baDe gyani ke saath sanvad kar sakne ka unka sahas donon puri bharatiy shastrarth parampara ke itihas mein bejoD hain.

gargi aur maitreyi ka vilakshan bauddhik vyaktitv aur apne samay ke sabse baDe gyani ke saath sanvad kar sakne ka unka sahas donon puri bharatiy shastrarth parampara ke itihas mein bejoD hain.

yatharthavadi hone ka dava karnevale ko to samuche puratan vishvas ko chunauti deni hogi. yadi vishvas vivek ka taap nahin sah sakta hai, to wo apne aap dhvast ho jayega.

yatharthavadi hone ka dava karnevale ko to samuche puratan vishvas ko chunauti deni hogi. yadi vishvas vivek ka taap nahin sah sakta hai, to wo apne aap dhvast ho jayega.

anuman ka sadhak hetu hai aur jiska anuman karna hai wo sadhya hai.

anuman ka sadhak hetu hai aur jiska anuman karna hai wo sadhya hai.

atishay tark-vitark se buddhi tejasvii nahii.n bantii, tiivr bhale hii hotii ho।

atishay tark-vitark se buddhi tejasvii nahii.n bantii, tiivr bhale hii hotii ho।

achchhi aur sarthak bahs ki gunjaish bani rahe ye kisi bhi samaj ki jivantta ki pahchan hai, iske viprit nirarthak bahson ka jari rahna uski rugnta ka dyotak ho sakta hai.

achchhi aur sarthak bahs ki gunjaish bani rahe ye kisi bhi samaj ki jivantta ki pahchan hai, iske viprit nirarthak bahson ka jari rahna uski rugnta ka dyotak ho sakta hai.

shankardigvijay ke pashchat shastrarth ke kshetr mein sabse baDi digvijayyatra kadachit dayanand ki rahi hai. dayanand ke digvijay abhiyan mein stri ki sahbhagita nahin hai.

shankardigvijay ke pashchat shastrarth ke kshetr mein sabse baDi digvijayyatra kadachit dayanand ki rahi hai. dayanand ke digvijay abhiyan mein stri ki sahbhagita nahin hai.

vadi prativadi ko samjhata hai, is samjhane ke liye jis vakya ka prayog wo karta hai use anuman vakya kahte hain.

vadi prativadi ko samjhata hai, is samjhane ke liye jis vakya ka prayog wo karta hai use anuman vakya kahte hain.

tark shashvat hai, baqi sab nashvar.

tark shashvat hai, baqi sab nashvar.

तर्क की एक निश्चित सीमा होती है, उससे आगे वह नहीं जा सकता। उसका दायरा बहुत ही सीमित है, फिर भी तथ्य इस दायरे में समाहित होते रहते हैं।

vigrahya sambhasha vivad hai, jismen haar jeet ka bhi mahattv hota hai.

vigrahya sambhasha vivad hai, jismen haar jeet ka bhi mahattv hota hai.

vitanDa chhichhaledar hai.

vitanDa chhichhaledar hai.