پر

beizzti mein agar dusre ko bhi shamil kar lo to aadhi izzat bach jati hai.

beizzti mein agar dusre ko bhi shamil kar lo to aadhi izzat bach jati hai.

adami jab bigaDta hai to svbhaav se hi kuch aisa hai ki jab wo ek cheez mein bigaDta hai to pichhe sab chizon mein hi bigaD jata hai.

adami jab bigaDta hai to svbhaav se hi kuch aisa hai ki jab wo ek cheez mein bigaDta hai to pichhe sab chizon mein hi bigaD jata hai.

baDai, panDitai, vivekta aur kulinata ye sab manushya ke deh mein tabhi tak rahti hain, jabtak sharir mein kamagin nahin prajvalit hoti. jab tak adami kampiDit nahin hota, tabhi tak use apne gaurav, vidvatta, uchch kul ki utpatti aur sadachar ka gyaan rahta hai.

baDai, panDitai, vivekta aur kulinata ye sab manushya ke deh mein tabhi tak rahti hain, jabtak sharir mein kamagin nahin prajvalit hoti. jab tak adami kampiDit nahin hota, tabhi tak use apne gaurav, vidvatta, uchch kul ki utpatti aur sadachar ka gyaan rahta hai.

purush agar apni puri satta ka istemal karta hai, to stri nisandeh kuchli jati hai; par agar wo bharpur laaD pyaar mein satta stri ke hathon mein saump deta hai, to stri dvara adhikaron ki atikrman ki koi sima nahin rahti.

purush agar apni puri satta ka istemal karta hai, to stri nisandeh kuchli jati hai; par agar wo bharpur laaD pyaar mein satta stri ke hathon mein saump deta hai, to stri dvara adhikaron ki atikrman ki koi sima nahin rahti.

patit kahi jane vali striyon ke prati samaj ki ghrina hathi ke daant ke saman bahya pradarshan ke liye hain aur uska upyog svayan uski mithya pratishtha ki raksha tak simit hai.

patit kahi jane vali striyon ke prati samaj ki ghrina hathi ke daant ke saman bahya pradarshan ke liye hain aur uska upyog svayan uski mithya pratishtha ki raksha tak simit hai.

hum iishvar ko dekh nahin sakte. yadi hum iishvar ko dekhne ka prayatn karte hain, to hum iishvar ki ek vikrit aur bhayanak akriti bana Dalte hain.

hum iishvar ko dekh nahin sakte. yadi hum iishvar ko dekhne ka prayatn karte hain, to hum iishvar ki ek vikrit aur bhayanak akriti bana Dalte hain.

manaviy charitr ki sabhi kuruptaon ke darshan kane ho to varishth padadhikariyon ka apne adhinasthon ke saath vyvahar dekh lena chahiye.

manaviy charitr ki sabhi kuruptaon ke darshan kane ho to varishth padadhikariyon ka apne adhinasthon ke saath vyvahar dekh lena chahiye.

chitt ki magnta shvaas ki dhimi gati par nirbhar karti hai; bhay, kaam, krodh aadi hanikarak bhavavegon ki avasthaon mein shvaas anivarya roop se tez ya asman gati se chalta hai.

chitt ki magnta shvaas ki dhimi gati par nirbhar karti hai; bhay, kaam, krodh aadi hanikarak bhavavegon ki avasthaon mein shvaas anivarya roop se tez ya asman gati se chalta hai.

apni vani, vyvahar aur vicharon par dhyaan do aur ye sada smran rakho ki iishvar sabhi jagah maujud hai.

apni vani, vyvahar aur vicharon par dhyaan do aur ye sada smran rakho ki iishvar sabhi jagah maujud hai.

kuch samay tak antrangta ki bhookh santusht hone ke baad ab purush ko svtantrta aur atmanirbharta ki bhookh mahsus hone lagti hai.

kuch samay tak antrangta ki bhookh santusht hone ke baad ab purush ko svtantrta aur atmanirbharta ki bhookh mahsus hone lagti hai.

mahila ko samman aur purush ko sarahna ki zarurat hoti hai.

mahila ko samman aur purush ko sarahna ki zarurat hoti hai.

udarta, satya, kritagyta, santosh, karuna aur maitri—ye divya jivan praapt karne ke shreshth saghan hai.

udarta, satya, kritagyta, santosh, karuna aur maitri—ye divya jivan praapt karne ke shreshth saghan hai.

manasik shreshthta, aam mamlon mein ya kinhin khaas mamlon mein, aur charitr ki driDhta hamesha apna Danka bajvakar rahengi.

manasik shreshthta, aam mamlon mein ya kinhin khaas mamlon mein, aur charitr ki driDhta hamesha apna Danka bajvakar rahengi.

jab sankat aata hai—jab bam girte hain ya baaDh aati hai—tabhi hum manushya apne shreshthatam roop mein prakat hote hain.

jab sankat aata hai—jab bam girte hain ya baaDh aati hai—tabhi hum manushya apne shreshthatam roop mein prakat hote hain.

purush rabar bainD jaise hote hain, ye samjhe bina mahilayen baDi asani se purushon ki prtikriyaon ki ghalat vyakhya kar sakti hain. ek aam duvidha tab utpann hoti hai, jab wo kahti hai chalo baat karte hain, lekin ye sunte hi wo turant bhavanatmak duri baDha leta hai.

purush rabar bainD jaise hote hain, ye samjhe bina mahilayen baDi asani se purushon ki prtikriyaon ki ghalat vyakhya kar sakti hain. ek aam duvidha tab utpann hoti hai, jab wo kahti hai chalo baat karte hain, lekin ye sunte hi wo turant bhavanatmak duri baDha leta hai.

mere kaam krodhadi nahin ge, chillane se ve kabhi nahin jate. nahin ge—kahkar aisa karm, aisi chinta ka abhyas kar lena chahiye jismen kaam krodhadi ki gandh bhi nahin rahe—man jisse un sabko bhool jaye.

mere kaam krodhadi nahin ge, chillane se ve kabhi nahin jate. nahin ge—kahkar aisa karm, aisi chinta ka abhyas kar lena chahiye jismen kaam krodhadi ki gandh bhi nahin rahe—man jisse un sabko bhool jaye.

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.

hum purushon ki vargiy tahon ke jitna niche jayenge, utna hi purushon ka purush hone ka ghamanD baDhta dikhega, aur ye sabse jyada un purushon mein milega jinmen patni aur bachchon ko chhoDkar aur kisi par raaj karne ki na to himmat hai, na yogyata.

hum purushon ki vargiy tahon ke jitna niche jayenge, utna hi purushon ka purush hone ka ghamanD baDhta dikhega, aur ye sabse jyada un purushon mein milega jinmen patni aur bachchon ko chhoDkar aur kisi par raaj karne ki na to himmat hai, na yogyata.

jab koi parikshin arthat daridri hota hai, tab ek pasar yav ki ichchha karta hai aur vahi manushya jab sarvsampann arthat dhanik avastha mein ho jata hai, tab prithvi ko tun ke saman ginta hai, es karan yahi donon chanchal avasthayen purush ko guru aur laghu banati hain vastuon ko bhi phailati aur sametti hain.

jab koi parikshin arthat daridri hota hai, tab ek pasar yav ki ichchha karta hai aur vahi manushya jab sarvsampann arthat dhanik avastha mein ho jata hai, tab prithvi ko tun ke saman ginta hai, es karan yahi donon chanchal avasthayen purush ko guru aur laghu banati hain vastuon ko bhi phailati aur sametti hain.

har ek manushya ko chahiye ki wo dusre manushya ko isi tarah, arthat iishvar samajhkar, soche aur usse usi tarah arthat iishvar drishti se bartav kare; use ghrina na kare, use kalankit na kare aur na uski ninda hi kare. kisi bhi tarah se use hani pahunchane ki cheshta bhi na kare. ye keval sannyasi ka hi nahin; varan sabhi nar nariyon ka karttavya hai.

har ek manushya ko chahiye ki wo dusre manushya ko isi tarah, arthat iishvar samajhkar, soche aur usse usi tarah arthat iishvar drishti se bartav kare; use ghrina na kare, use kalankit na kare aur na uski ninda hi kare. kisi bhi tarah se use hani pahunchane ki cheshta bhi na kare. ye keval sannyasi ka hi nahin; varan sabhi nar nariyon ka karttavya hai.

shraddha ka mool tattv hai dusre ka mahattv svikarana. atः jinki svarthbaddh drishti apne se aage nahin ja sakti athva abhiman ke karan jinhen apni hi baDai ke anubhav ki lat lag gai hai unki itni samai nahin ki ve shraddha aise pavitra bhaav ko dharan karen.

shraddha ka mool tattv hai dusre ka mahattv svikarana. atः jinki svarthbaddh drishti apne se aage nahin ja sakti athva abhiman ke karan jinhen apni hi baDai ke anubhav ki lat lag gai hai unki itni samai nahin ki ve shraddha aise pavitra bhaav ko dharan karen.

samaj ke samne shobha banane ki bhavna baDi balavti hoti hai. kisi bhi samay adami ise nahin bhulta ki dusre use dekh rahe hain aur unki nazron mein use janchana chahiye.

samaj ke samne shobha banane ki bhavna baDi balavti hoti hai. kisi bhi samay adami ise nahin bhulta ki dusre use dekh rahe hain aur unki nazron mein use janchana chahiye.

manushya ka lakshan hi agar dharmashil hona hai—jaisa ki hamare yahan chintan mein gahrai se ubhar kar aata hai—to manushya dharm nirpeksh ho hi nahin sakta, haan, wo dharm ke anaikya ki, bhinn kshetron ki, baat kar sakta hai, jaisi ki ki gai hai. ‘sekyular’ shabd karm ke kisi aise kshetr ki or sanket nahin karta jo us koti se bahar ho jise manushya ke lakshan ke roop mein ‘dharm’ kaha gaya hai.

manushya ka lakshan hi agar dharmashil hona hai—jaisa ki hamare yahan chintan mein gahrai se ubhar kar aata hai—to manushya dharm nirpeksh ho hi nahin sakta, haan, wo dharm ke anaikya ki, bhinn kshetron ki, baat kar sakta hai, jaisi ki ki gai hai. ‘sekyular’ shabd karm ke kisi aise kshetr ki or sanket nahin karta jo us koti se bahar ho jise manushya ke lakshan ke roop mein ‘dharm’ kaha gaya hai.

hamein un purushon ki bhavnaon ka suragh bhi mil jata hai, jo striyon ki saman svtantrta ke naam se chiDhte hain, mere khyaal mein unhen Dar lagta hai, is baat se nahin ki striyan vivah se inkaar kar dengi—kyonki mujhe nahin lagta koi sachmuch aisa sochega, balki is baat se ki ve chahengi ki vivah barabari ki sharton par tay ho.

hamein un purushon ki bhavnaon ka suragh bhi mil jata hai, jo striyon ki saman svtantrta ke naam se chiDhte hain, mere khyaal mein unhen Dar lagta hai, is baat se nahin ki striyan vivah se inkaar kar dengi—kyonki mujhe nahin lagta koi sachmuch aisa sochega, balki is baat se ki ve chahengi ki vivah barabari ki sharton par tay ho.

kavita sarvabhaumik hoti hai—iske bhitar wo beej samahit hota hai, jo manaviy svbhaav ki anaginat sambhavnaon aur krityon se juDa hota hai.

kavita sarvabhaumik hoti hai—iske bhitar wo beej samahit hota hai, jo manaviy svbhaav ki anaginat sambhavnaon aur krityon se juDa hota hai.

manav svbhaav ki kuruptayen tabhi tak maryada mein rahti hain jab tak unke samne koi sima rekha khinchi ho.

manav svbhaav ki kuruptayen tabhi tak maryada mein rahti hain jab tak unke samne koi sima rekha khinchi ho.

vaigyanik Dhang ya svbhaav jivan ka Dhang hai ya kam se kam use aisa hona chahiye.

vaigyanik Dhang ya svbhaav jivan ka Dhang hai ya kam se kam use aisa hona chahiye.

jo nayak navavivahita kanya ko atyant lajjavati samajhkar uski upeksha karta hai, striyon ke abhipray ko na samajhne vala wo purush pashuon ke saman tiraskrit hota hai.

jo nayak navavivahita kanya ko atyant lajjavati samajhkar uski upeksha karta hai, striyon ke abhipray ko na samajhne vala wo purush pashuon ke saman tiraskrit hota hai.

jo alamban manushya jati ki samanya prkriti se sambandh nahin rakhta, ashray ki vishesh prkriti ya sthiti se hi sambandh rakhta hai, uske prati ashray ke bhaav ka bhagi shrota ya pathak purnrup se nahin ho sakta.

jo alamban manushya jati ki samanya prkriti se sambandh nahin rakhta, ashray ki vishesh prkriti ya sthiti se hi sambandh rakhta hai, uske prati ashray ke bhaav ka bhagi shrota ya pathak purnrup se nahin ho sakta.

ek vyakti ko udaatt banne ke liye teevr aur vyapak kalpana shakti se yukt hona chahiye; use svayan ko dusron ki sthiti mein rakhna aana chahiyeh use apne samaj ke sukh duःkha ko apna manna chahiye.

ek vyakti ko udaatt banne ke liye teevr aur vyapak kalpana shakti se yukt hona chahiye; use svayan ko dusron ki sthiti mein rakhna aana chahiyeh use apne samaj ke sukh duःkha ko apna manna chahiye.

manushya svbhaav ki ek aur visheshata ye hai ki wo apne ko prakat kiye bina nahin rah sakta. asabhya se asabhya jangli logon se lekar sansar ke atyant sabhya logon tak mein apne vicharon aur manobhavon ko prakat karne ki prabal ichchha prastut rahti hai.

manushya svbhaav ki ek aur visheshata ye hai ki wo apne ko prakat kiye bina nahin rah sakta. asabhya se asabhya jangli logon se lekar sansar ke atyant sabhya logon tak mein apne vicharon aur manobhavon ko prakat karne ki prabal ichchha prastut rahti hai.

manushya ke kathor, madhur aur teekshn, do paksh hain aur barabar rahenge. kavyakla ki puri ramniyta in donon pakshon ke samanvay ke beech mangal ya saundarya ke vikas mein dikhai paDti hai.

manushya ke kathor, madhur aur teekshn, do paksh hain aur barabar rahenge. kavyakla ki puri ramniyta in donon pakshon ke samanvay ke beech mangal ya saundarya ke vikas mein dikhai paDti hai.

sambandhon mein purushon aur mahilaon ki apni apni lay aur chakr hote hain. purush door jate hain aur phir qarib aate hain, jabki mahilaon mein khud ko aur dusron ko prem karne ki samarthya uupar uthti aur niche girti rahti hai.

sambandhon mein purushon aur mahilaon ki apni apni lay aur chakr hote hain. purush door jate hain aur phir qarib aate hain, jabki mahilaon mein khud ko aur dusron ko prem karne ki samarthya uupar uthti aur niche girti rahti hai.

yadi aapka drishtikon achchha hai to pratikriya bhi achchhi milegi. agak drishtikon ghalat hai to pratikriya bhi ghalat hi milegi.

yadi aapka drishtikon achchha hai to pratikriya bhi achchhi milegi. agak drishtikon ghalat hai to pratikriya bhi ghalat hi milegi.

satya bolna aur satya ke anusar achran karna svbhaav hona chahiye.

satya bolna aur satya ke anusar achran karna svbhaav hona chahiye.

do avasron par adami ka chehra bahut vikrit aur hasyaspad hota hai—prshansa svikar karte samay aur prnay nivedan karte samay! buddhiman manushya in donon avasron par bahut mooDh lagta hai.

do avasron par adami ka chehra bahut vikrit aur hasyaspad hota hai—prshansa svikar karte samay aur prnay nivedan karte samay! buddhiman manushya in donon avasron par bahut mooDh lagta hai.

grhon aur nakshatron ka niyantran karne vale niymon ko jaan lena bahut achchha aur garimamay hai parantu usse anant guna achchha aur bhavya hai, un niymon ko janna, jinse manushya ke manoveg, bhavnayen aur ichchhayen niyantrit hoti hai.

grhon aur nakshatron ka niyantran karne vale niymon ko jaan lena bahut achchha aur garimamay hai parantu usse anant guna achchha aur bhavya hai, un niymon ko janna, jinse manushya ke manoveg, bhavnayen aur ichchhayen niyantrit hoti hai.

jo goshthi iirshyalu logon se yukt ho, jismen svtantr achran vale hon aur jis goshthi mein chhidranveshan karne vale hon, is goshthi mein buddhiman nagarak ko nahin jana chahiye.

jo goshthi iirshyalu logon se yukt ho, jismen svtantr achran vale hon aur jis goshthi mein chhidranveshan karne vale hon, is goshthi mein buddhiman nagarak ko nahin jana chahiye.

itihas dikhata hai ki manushya ka svbhaav bahari prbhavon ke kitne zyada niyantran mein hai; aur thos se thos samjha jane vala samajik satya bhi mauqa aane par kaise ek bilkul dusra rang akhtiyar kar leta hai, par itihas mein bhi, yatra ki tarah, manushya vahi dekhta hai jo wo dekhana chahta hai; bahut kam log itihas se sabaq lete hain.

itihas dikhata hai ki manushya ka svbhaav bahari prbhavon ke kitne zyada niyantran mein hai; aur thos se thos samjha jane vala samajik satya bhi mauqa aane par kaise ek bilkul dusra rang akhtiyar kar leta hai, par itihas mein bhi, yatra ki tarah, manushya vahi dekhta hai jo wo dekhana chahta hai; bahut kam log itihas se sabaq lete hain.

yadi koi ek vastu hai, jiska manushya ko sada tatha pratidin palan karna chahiye to wo yahi hai ki apne prati jis vyvahar ko achchha na samjhe dusron ke prati kabhi na kare.

yadi koi ek vastu hai, jiska manushya ko sada tatha pratidin palan karna chahiye to wo yahi hai ki apne prati jis vyvahar ko achchha na samjhe dusron ke prati kabhi na kare.

mahila ko purush ke sahj bodh ki prvritti ko svikar karna chahiye ki wo apni sari uurja ek baDi cheez par kendrit karta hai aur chhoti chhoti chizon ko mahattv nahin deta.

mahila ko purush ke sahj bodh ki prvritti ko svikar karna chahiye ki wo apni sari uurja ek baDi cheez par kendrit karta hai aur chhoti chhoti chizon ko mahattv nahin deta.

agar koi mujhse puchhe ki bharatiyon ke charitr ki sabse baDi visheshata kya hai, to main kahunga—mauqe bamauqe anayas parichay baDhan, atmiyata paida karna adami ko apni aatma mein samet lene ke liye bharatiy kitna aatur rahta hai.

agar koi mujhse puchhe ki bharatiyon ke charitr ki sabse baDi visheshata kya hai, to main kahunga—mauqe bamauqe anayas parichay baDhan, atmiyata paida karna adami ko apni aatma mein samet lene ke liye bharatiy kitna aatur rahta hai.

itihas mein kabhi bhi kisi gilahri ne apne sathi jivon ki samuchi prajati ko ginne, bandi banane aur nestanabud karne ki prerna mahsus nahin ki. ye apradh advitiy roop se manushya dvara kiye jate hain.

itihas mein kabhi bhi kisi gilahri ne apne sathi jivon ki samuchi prajati ko ginne, bandi banane aur nestanabud karne ki prerna mahsus nahin ki. ye apradh advitiy roop se manushya dvara kiye jate hain.

apna dosh jankar bhi yadi tum use tyaag nahin sakte, to kisi bhi tarah uska samarthan kar dusre ka sarvanash na karo.

apna dosh jankar bhi yadi tum use tyaag nahin sakte, to kisi bhi tarah uska samarthan kar dusre ka sarvanash na karo.

bharat mein teen manushya ek saath milkar paanch minat ke liye bhi koi kaam nahin kar sakte. har ek manushya adhikar praapt karne ke liye prayas karta hai aur ant mein sangthan ki durvastha ho jati hai.

bharat mein teen manushya ek saath milkar paanch minat ke liye bhi koi kaam nahin kar sakte. har ek manushya adhikar praapt karne ke liye prayas karta hai aur ant mein sangthan ki durvastha ho jati hai.

navin yauvan ko dekhkar virla hi koi mahatma hoga, jisko kaam vikar na hoga.

navin yauvan ko dekhkar virla hi koi mahatma hoga, jisko kaam vikar na hoga.

rog bhogte vakt vyatha ke andar ek najuk satya chhupa hota hai param namrata ka satya jo aartt ke bhaktibhav mein rahta hai, krishn dvara ullikhit hai.

rog bhogte vakt vyatha ke andar ek najuk satya chhupa hota hai param namrata ka satya jo aartt ke bhaktibhav mein rahta hai, krishn dvara ullikhit hai.

kuch hasil karne ki lalsa rakhne vale kisi bhi adami ke liye jhooth aur chhal ka ek jaal bunna sabse zyada karagar hota hai.

kuch hasil karne ki lalsa rakhne vale kisi bhi adami ke liye jhooth aur chhal ka ek jaal bunna sabse zyada karagar hota hai.

koi do sapne ek se nahin hote. kuch kshnik hote hain kuch dirghakalik. dekhne vale ke liye sapne bahut vyaktigat hote hain. vigyapan sapne nahin gaDhte. wo hammen se har ek ko jo kuch batate hain, wo ye ki abhi hum iirshya ke paatr nahin hain, lekin ho sakte hain.

koi do sapne ek se nahin hote. kuch kshnik hote hain kuch dirghakalik. dekhne vale ke liye sapne bahut vyaktigat hote hain. vigyapan sapne nahin gaDhte. wo hammen se har ek ko jo kuch batate hain, wo ye ki abhi hum iirshya ke paatr nahin hain, lekin ho sakte hain.

purush rabar bainD jaise hote hain. jab ve khud ko door kheench lete hain, to rabar bainD ki tarah unke door jane ki bhi ek sima hoti hai. us sima par pahunchne ke baad ve rabar bainD jitni hi tezi se laut aate hain. purushon ke antrangta chakr ko samajhne ke liye rabar bainD ki tulna adarsh hai. ye chakr hai qarib aana, khud ko door khinchna aur phir dobara qarib aana.

purush rabar bainD jaise hote hain. jab ve khud ko door kheench lete hain, to rabar bainD ki tarah unke door jane ki bhi ek sima hoti hai. us sima par pahunchne ke baad ve rabar bainD jitni hi tezi se laut aate hain. purushon ke antrangta chakr ko samajhne ke liye rabar bainD ki tulna adarsh hai. ye chakr hai qarib aana, khud ko door khinchna aur phir dobara qarib aana.