netro.n se prem-rog ko abhivyakt karke (prithak na hone kii) yaachana karne me.n strii ka striitv - vishesh maana jaataa hai। DhiDhoraa piiTne vaale mere jaise netr jinke hon, unke hriday kii gupt baato.n ko samajhnaa duusro.n ke li.e kaThin nahii.n hai।
netro.n se prem-rog ko abhivyakt karke (prithak na hone kii) yaachana karne me.n strii ka striitv - vishesh maana jaataa hai। DhiDhoraa piiTne vaale mere jaise netr jinke hon, unke hriday kii gupt baato.n ko samajhnaa duusro.n ke li.e kaThin nahii.n hai।
bimari, divangi aur tabahi farishton ki tarah mere palne ko ghere rahte the aur jinhonne zindagi bhar mera pichha kiya.
bimari, divangi aur tabahi farishton ki tarah mere palne ko ghere rahte the aur jinhonne zindagi bhar mera pichha kiya.
samaj mein kanun vyavastha ki gaDbaDi se avyavastha aur samuhik bhukhamri phail sakte hain—yahan tak ki pure shahron aur sabhytaon ka vinash ho sakta hai. ashant paristhitiyon mein, sabse bure aparadhik tattv aksar fayda utha lete hain. taqat chheen lete hain aur baki sabhi logon ke liye jina mushkil kar dete hain. isi prakar, jeev vigyan mein niyantran kho dena vinash aur mrityu ki or le ja sakta hai. saath hi, ye kai bimariyon ko bhi nyota de sakta hai. agar koshikayen sahi se kaam na karen, to iske parinamon ka sabse bura udahran kainsar hai. ismen gaDbaDi vali koshikaon ko paDosi koshikayen rokti nahin hain, balki iske bajaye ve bina niyantran ke kai guna baDhti hain aur sare uutkon aur angon ko apne kabze mein lekar unke kaam kaaj mein dakhal dene lagti hain. is sandarbh mein, kainsar aur umr baDhne ka aapas mein gahra sambandh hai ha ve donon hi jaivik aniyantran se paida hote hain aur unka antim srot amtaur par hamare jeens mein hone vale utparivartan hain, jinka karan hamare Diyene mein hone vale badlav hote hain.
samaj mein kanun vyavastha ki gaDbaDi se avyavastha aur samuhik bhukhamri phail sakte hain—yahan tak ki pure shahron aur sabhytaon ka vinash ho sakta hai. ashant paristhitiyon mein, sabse bure aparadhik tattv aksar fayda utha lete hain. taqat chheen lete hain aur baki sabhi logon ke liye jina mushkil kar dete hain. isi prakar, jeev vigyan mein niyantran kho dena vinash aur mrityu ki or le ja sakta hai. saath hi, ye kai bimariyon ko bhi nyota de sakta hai. agar koshikayen sahi se kaam na karen, to iske parinamon ka sabse bura udahran kainsar hai. ismen gaDbaDi vali koshikaon ko paDosi koshikayen rokti nahin hain, balki iske bajaye ve bina niyantran ke kai guna baDhti hain aur sare uutkon aur angon ko apne kabze mein lekar unke kaam kaaj mein dakhal dene lagti hain. is sandarbh mein, kainsar aur umr baDhne ka aapas mein gahra sambandh hai ha ve donon hi jaivik aniyantran se paida hote hain aur unka antim srot amtaur par hamare jeens mein hone vale utparivartan hain, jinka karan hamare Diyene mein hone vale badlav hote hain.
chinta aur bimari ke baghair main bina patvar vali kashti ki tarah hota.
chinta aur bimari ke baghair main bina patvar vali kashti ki tarah hota.
wo sab kuch jo aaj mere paas hai, Dar aur bimari ke baghair main us sabmen nipunta hasil nahin kar sakta tha.
wo sab kuch jo aaj mere paas hai, Dar aur bimari ke baghair main us sabmen nipunta hasil nahin kar sakta tha.
dharti par vayras manushya se kahin pahle se maujud rahe hain, paristhitiyon ke anusar khud ko bahut tezi se Dhaal lete hain aur hamare jane ke baad bhi lambe samay tak yahan rahenge.
dharti par vayras manushya se kahin pahle se maujud rahe hain, paristhitiyon ke anusar khud ko bahut tezi se Dhaal lete hain aur hamare jane ke baad bhi lambe samay tak yahan rahenge.
rogo.n ke aagaar shariir me.n kiraayedaar ke samaan upasthit praaN ke li.e, maano abhii tak ko.ii shaashvat sthaan hii praapt nahii.n hu.a।
rogo.n ke aagaar shariir me.n kiraayedaar ke samaan upasthit praaN ke li.e, maano abhii tak ko.ii shaashvat sthaan hii praapt nahii.n hu.a।
shaastr kaTu aushadhi ke samaan avidyaaruup vyaadhi ka naash kartaa hai। kaavya aananddaayak amrit ke samaan agyaan ruup rog ka naash kartaa hai।
shaastr kaTu aushadhi ke samaan avidyaaruup vyaadhi ka naash kartaa hai। kaavya aananddaayak amrit ke samaan agyaan ruup rog ka naash kartaa hai।
koi kawi sahj aur swasth rahe to samajh lijiye, kuch qasar hai
koi kawi sahj aur swasth rahe to samajh lijiye, kuch qasar hai
hum sankrman se laDne ke liye jin entibauDij ka upyog karte hain, ve protin hi hain.
hum sankrman se laDne ke liye jin entibauDij ka upyog karte hain, ve protin hi hain.
purush jab bistar mein bekar ho jaye, berozgar ho jaye, bimar ho jaye to patni ko sare sachche jhuthe jhagDe yaad aane lagte hain. tab wo atatayi ban jati hai. uske sarpile daant bahar nikal aate hain.
purush jab bistar mein bekar ho jaye, berozgar ho jaye, bimar ho jaye to patni ko sare sachche jhuthe jhagDe yaad aane lagte hain. tab wo atatayi ban jati hai. uske sarpile daant bahar nikal aate hain.
bu.Dhaapaa, rog aur mrityu is sansaar ka mahaabhay hai। a.isaa ko.ii desh nahii.n hai jahaa.n logo.n ko yah bhay nahii.n hotaa ho।
bu.Dhaapaa, rog aur mrityu is sansaar ka mahaabhay hai। a.isaa ko.ii desh nahii.n hai jahaa.n logo.n ko yah bhay nahii.n hotaa ho।
kisii kaarya ko achchhii tarah sampann ki.e binaa na chho.De aur sada saavdhaan rahe। shariir me.n ga.Daa hu.a kaa.nTaa bhii yadi puurNruup se nikaal na diyaa jaa.e to chirkaal tak vikaar utpann kartaa hai।
kisii kaarya ko achchhii tarah sampann ki.e binaa na chho.De aur sada saavdhaan rahe। shariir me.n ga.Daa hu.a kaa.nTaa bhii yadi puurNruup se nikaal na diyaa jaa.e to chirkaal tak vikaar utpann kartaa hai।
jaise manushyo.n kii praarthnaa.e.n unkii ichchhaa ka rog hain, vaise hii unke matvaad unkii buddhi ke rog hain।
jaise manushyo.n kii praarthnaa.e.n unkii ichchhaa ka rog hain, vaise hii unke matvaad unkii buddhi ke rog hain।
manushya diintaarhit hokar aur rogarhit hokar purush kii puurN aayu1 tak ji.e।(१. sau varsh।)
manushya diintaarhit hokar aur rogarhit hokar purush kii puurN aayu1 tak ji.e।(१. sau varsh।)
rogaanusaar hii aushadhi hotii hai।
rogaanusaar hii aushadhi hotii hai।
'bhaavukta' bhii jiivan ka ek ang hai। atः saahitya kii kisii shaakhaa se ham use bilkul haTaa to sakte nahiin। haa.n, yadi vah vyaadhi ke ruup me.n - fiilpaa.nv kii tarah — ba.Dhne lage to uskii rok-thaam aavashyak hai।
'bhaavukta' bhii jiivan ka ek ang hai। atः saahitya kii kisii shaakhaa se ham use bilkul haTaa to sakte nahiin। haa.n, yadi vah vyaadhi ke ruup me.n - fiilpaa.nv kii tarah — ba.Dhne lage to uskii rok-thaam aavashyak hai।
asaktiyan aur rog—ye donon wastuen adami ko parakrami aur swadhin karti hain
asaktiyan aur rog—ye donon wastuen adami ko parakrami aur swadhin karti hain
is duniyaa me.n satta ke piichhe laga hu.a sabse ba.Daa rog ko.ii ho saktaa hai, to vah khushaamad hai।
is duniyaa me.n satta ke piichhe laga hu.a sabse ba.Daa rog ko.ii ho saktaa hai, to vah khushaamad hai।
bukhar ki duniya bhi bahut ajib hai wo yatharth se shuru hoti hai aur sidhe swapn mein chali jati hai
bukhar ki duniya bhi bahut ajib hai wo yatharth se shuru hoti hai aur sidhe swapn mein chali jati hai
praayः har DaakTar kii ko.ii apnii biimaarii hotii hai।
praayः har DaakTar kii ko.ii apnii biimaarii hotii hai।
nishchay hii, rog ko Thiik-Thiik jaane binaa uskii chikitsaa praarambh nahii.n kii ja saktii।
nishchay hii, rog ko Thiik-Thiik jaane binaa uskii chikitsaa praarambh nahii.n kii ja saktii।
rog, apriy ghaTnaa.o.n kii praapti, adhik parishram tathaa priy vastu.o.n ka viyog—in chaar kaarNo.n se shaariirik duःkha praapt hotaa hai।
rog, apriy ghaTnaa.o.n kii praapti, adhik parishram tathaa priy vastu.o.n ka viyog—in chaar kaarNo.n se shaariirik duःkha praapt hotaa hai।
jara se jiirN ruupo.n ko, rog se kshiiN shariiro.n ko aur kaal se grast aayu ko dekhkar kise abhimaan ho saktaa hai !
jara se jiirN ruupo.n ko, rog se kshiiN shariiro.n ko aur kaal se grast aayu ko dekhkar kise abhimaan ho saktaa hai !
adhikaar, vinaashakaarii pleg ke sadrish, jise chhuutaa hai use hii bhrashT kar detaa hai।
adhikaar, vinaashakaarii pleg ke sadrish, jise chhuutaa hai use hii bhrashT kar detaa hai।
aaj ik aur baras biit gayā us ke baġhair
jis ke hote hue hote the zamāne mere
