sahitya srijeta ko svtantr hona hi chahiye, tabhi uska svar nirbhay aur svtantr hoga. shasan ka pichhlaggu sahitya, samaj ko patan ki or le jayega.
sahitya srijeta ko svtantr hona hi chahiye, tabhi uska svar nirbhay aur svtantr hoga. shasan ka pichhlaggu sahitya, samaj ko patan ki or le jayega.
आवश्यकताओं की निर्विरोध और निर्बंध पूर्ति ही मनुष्य जीवन की स्वतंत्रता है।
jo prauDh aur tajurbekar hain, ve hi svarajya bhugat sakte hain, na ki be lagam log.
jo prauDh aur tajurbekar hain, ve hi svarajya bhugat sakte hain, na ki be lagam log.
nari ki arthik parvashta aur usi svtantrta ko vichchhin karke dekhana asambhav nahin to mushkil avashya hai.
nari ki arthik parvashta aur usi svtantrta ko vichchhin karke dekhana asambhav nahin to mushkil avashya hai.
un tamam hanikar prbhutvon ko hata dena chahiye jo logon ki nyayochit akankshaon ka daman karte hain aur unko bandhnon mein jakaD rakhne mein madad dete hain.
un tamam hanikar prbhutvon ko hata dena chahiye jo logon ki nyayochit akankshaon ka daman karte hain aur unko bandhnon mein jakaD rakhne mein madad dete hain.
jivan ki sabse baDi aur pahli avashyakta samajik praniyon ke svtantr vikasanukul vatavran ki srishti kar dena hai.
jivan ki sabse baDi aur pahli avashyakta samajik praniyon ke svtantr vikasanukul vatavran ki srishti kar dena hai.
samaj ne kisi aisi sthiti ki kalpana hi nahin ki, jismen stri purush se sahayata bina mange hue hi jivan path par aage baDh sake.
samaj ne kisi aisi sthiti ki kalpana hi nahin ki, jismen stri purush se sahayata bina mange hue hi jivan path par aage baDh sake.
vyaktigat svtantrta baDi achchhi cheez hai—baDi achchhi aur atyant uunchi—parantu raashtr ki svadhinata praapt karne ke liye use sankuchit kar dena ek aisa tyaag hai, jiski samta nahin ho sakti, jo sab tyagon mein shreshth hai.
vyaktigat svtantrta baDi achchhi cheez hai—baDi achchhi aur atyant uunchi—parantu raashtr ki svadhinata praapt karne ke liye use sankuchit kar dena ek aisa tyaag hai, jiski samta nahin ho sakti, jo sab tyagon mein shreshth hai.
sabhya sansar ke pratyek sthaan mein kisi na kisi samay aur kisi na kisi roop mein svtantrta ki vyapakta ka bol bala avashya hua.
sabhya sansar ke pratyek sthaan mein kisi na kisi samay aur kisi na kisi roop mein svtantrta ki vyapakta ka bol bala avashya hua.
jo hriday sansar ki jatiyon ke beech apni jati ki svtantr satta ka anubhav nahin kar sakta wo deshaprem ka dava nahin kar sakta.
jo hriday sansar ki jatiyon ke beech apni jati ki svtantr satta ka anubhav nahin kar sakta wo deshaprem ka dava nahin kar sakta.
jahan tak samajik prani ka sambandh hai stri utni hi adhik adhikar sampann hai, jitna purush, chahe wo apne adhikaron ka upyog kare ya na kare.
jahan tak samajik prani ka sambandh hai stri utni hi adhik adhikar sampann hai, jitna purush, chahe wo apne adhikaron ka upyog kare ya na kare.
hum duniya mein kisi ko dushman banana nahin chahte aur na hum kisi ke dushman banna chahte hain, ye meri vyakhya ka svarajya hai.
hum duniya mein kisi ko dushman banana nahin chahte aur na hum kisi ke dushman banna chahte hain, ye meri vyakhya ka svarajya hai.
jinhonne rakt ki jagah pasina bhi na bahaya ho, jo svayan nirankush hon aur jinhonne karoDon bhai bahnon ko ghulami ki beDi se jakaD rakha ho, unhen haath pair hilaye aur uunche uthe bina aasha bhi rakhni chahiye ki sansar ki sansar unhen manushya bhi samjhega.
jinhonne rakt ki jagah pasina bhi na bahaya ho, jo svayan nirankush hon aur jinhonne karoDon bhai bahnon ko ghulami ki beDi se jakaD rakha ho, unhen haath pair hilaye aur uunche uthe bina aasha bhi rakhni chahiye ki sansar ki sansar unhen manushya bhi samjhega.
kisi svarthpurn irade ke bina, ihlok ya parlok mein koi puraskar pane ki ichchha ke bina, bilkul anasakt bhaav se mainne apna jivan azadi ke uddeshya ke liye arpit kiya hai, kyonki main aisa kiye bina rah nahin saka.
kisi svarthpurn irade ke bina, ihlok ya parlok mein koi puraskar pane ki ichchha ke bina, bilkul anasakt bhaav se mainne apna jivan azadi ke uddeshya ke liye arpit kiya hai, kyonki main aisa kiye bina rah nahin saka.
svadhin desh hi rashtron ki bhumi hai, kyonki puchchhavihin pashu hon, to hon, parantu apna shasan apne hathon mein na rakhne vale raashtr nahin hote.
svadhin desh hi rashtron ki bhumi hai, kyonki puchchhavihin pashu hon, to hon, parantu apna shasan apne hathon mein na rakhne vale raashtr nahin hote.
satta prem aur svtantrta prem ek dusre ke paraspar virodhi vikalp hain, jahan sabse kam svtantrta hoti hai, vahan satta ka sangharsh utna hi zyada prabal aur kroor hota hai.
satta prem aur svtantrta prem ek dusre ke paraspar virodhi vikalp hain, jahan sabse kam svtantrta hoti hai, vahan satta ka sangharsh utna hi zyada prabal aur kroor hota hai.
जिसमें ख़ुद के लिए धैर्य नहीं, वह स्वतंत्र नहीं।
yadi samaj ki paribhasha aisa manushya samuh ho, jo parasparik sahyogapekshi hai, to us samaj se vyakti ka nitant svtantr hona kisi yug mein bhi sambhav nahin ho saka hai.
yadi samaj ki paribhasha aisa manushya samuh ho, jo parasparik sahyogapekshi hai, to us samaj se vyakti ka nitant svtantr hona kisi yug mein bhi sambhav nahin ho saka hai.
svadhinata ka yuddh bhitar aur bahar sabhi jagah hona chahiye.
svadhinata ka yuddh bhitar aur bahar sabhi jagah hona chahiye.
yaqinan adhunik itihas mein to aisi koi misal nahin milti, jiski angrezon ke satta chhoDne ke kaam se tulna ki ja sake.
yaqinan adhunik itihas mein to aisi koi misal nahin milti, jiski angrezon ke satta chhoDne ke kaam se tulna ki ja sake.
sahitya ki vegavti sarita niymon ki avhelana kar svchhandtapurvak bahne mein hi prasann rahti hai.
sahitya ki vegavti sarita niymon ki avhelana kar svchhandtapurvak bahne mein hi prasann rahti hai.
ichchha ko jahan anya ichchha ki chaah hoti hai, vahan ichchha phir svadhin nahin rah jati.
ichchha ko jahan anya ichchha ki chaah hoti hai, vahan ichchha phir svadhin nahin rah jati.
svtantrta ka pavitra adesh hai ki kisi ko kisi ke uupar svechchhachar karne ka adhikar nahin, kisi ko kisi ka adhikar chhinne ka haq nahin.
svtantrta ka pavitra adesh hai ki kisi ko kisi ke uupar svechchhachar karne ka adhikar nahin, kisi ko kisi ka adhikar chhinne ka haq nahin.
agar stri ke paas svtantr sampatti nahin hai to kamane ki shakti uski garima ke liye zaruri hai.
agar stri ke paas svtantr sampatti nahin hai to kamane ki shakti uski garima ke liye zaruri hai.
bhojan aur avas jaisi bhautik zarurton ke baad svtantrta insaan ki sabse baDi aur aham zarurat hai.
bhojan aur avas jaisi bhautik zarurton ke baad svtantrta insaan ki sabse baDi aur aham zarurat hai.
hindustan ke vibhajan ne bejane uske do hisson ko aapas mein laDne ka nyauta diya. donon hisson ko alag alag svaraj dena, azadi ke is daan par dhabbe jaisa malum hota hai.
hindustan ke vibhajan ne bejane uske do hisson ko aapas mein laDne ka nyauta diya. donon hisson ko alag alag svaraj dena, azadi ke is daan par dhabbe jaisa malum hota hai.
hamari jis ichchha mein svadhinata ka sabse vishuddh roop hota hai, usi mein adhinta ka bhi vishuddh roop hota hai.
hamari jis ichchha mein svadhinata ka sabse vishuddh roop hota hai, usi mein adhinta ka bhi vishuddh roop hota hai.
svtantrta aur pratiyogita khud hi ye tay kar dete hain ki behtar bhujbal vale vyakti hi is kshetr mein ayen, aur kamzor banhon vale vyakti koi dusra karyakshetr chunen.
svtantrta aur pratiyogita khud hi ye tay kar dete hain ki behtar bhujbal vale vyakti hi is kshetr mein ayen, aur kamzor banhon vale vyakti koi dusra karyakshetr chunen.
striyon ko vivah karna hi chahiye, ye mithya bhram hai. use bhi yavajjivan brahmacharya palne ka adhikar hai.
striyon ko vivah karna hi chahiye, ye mithya bhram hai. use bhi yavajjivan brahmacharya palne ka adhikar hai.
kisi bhi yug mein kisi bhi manushya ne apne svatvon ka apahran hote dekhkar kshudrta ki chhaap lagaye phirna svikar nahin kiya.
kisi bhi yug mein kisi bhi manushya ne apne svatvon ka apahran hote dekhkar kshudrta ki chhaap lagaye phirna svikar nahin kiya.
manushya ki svadhin aatma ne thokron se kuchle hue saanp ki tarah phuphkar maar maar par paradhin sharir ko bhale hi chhoD diya hai, par apne svatvon ka apahran kabhi sahn nahin kiya.
manushya ki svadhin aatma ne thokron se kuchle hue saanp ki tarah phuphkar maar maar par paradhin sharir ko bhale hi chhoD diya hai, par apne svatvon ka apahran kabhi sahn nahin kiya.
svachchhand, jivan vishayak upyogi gyaan se yukt vyakti ka uttardayitv gurutar aur karyakshetr vistrittar hai, ise hamein na bhool jana chahiye.
svachchhand, jivan vishayak upyogi gyaan se yukt vyakti ka uttardayitv gurutar aur karyakshetr vistrittar hai, ise hamein na bhool jana chahiye.
vayः praapt purush jitni svtantrta ka adhikari hai utni hi stri bhi hai.
vayः praapt purush jitni svtantrta ka adhikari hai utni hi stri bhi hai.
ye gyaat kara dena hi ki aatma prkriti se sampurn svtantr hai, prkriti ka ekmaatr lakshya hai.
ye gyaat kara dena hi ki aatma prkriti se sampurn svtantr hai, prkriti ka ekmaatr lakshya hai.
pratyek vyakti ko kulinata aur akulinta ke bhaav ko alag rakhkar apni unnati ka pura avsar milna chahiye. kisi raja ka, kulin ka svarya kisi ki unnati ka badhak na ho.
pratyek vyakti ko kulinata aur akulinta ke bhaav ko alag rakhkar apni unnati ka pura avsar milna chahiye. kisi raja ka, kulin ka svarya kisi ki unnati ka badhak na ho.
hum khud gulam honge aur dusron ko ajad karne ki baat karenge, to wo sambhav nahin hai.
hum khud gulam honge aur dusron ko ajad karne ki baat karenge, to wo sambhav nahin hai.
lekhak ki svtantrta tatha kalakar ki svtantrta, vastutः, abhivyakti ke adhikar ki svtantrta hai, kintu ye svtatranta samaj sapeksh aur samaj sthiti sapeksh hai.
lekhak ki svtantrta tatha kalakar ki svtantrta, vastutः, abhivyakti ke adhikar ki svtantrta hai, kintu ye svtatranta samaj sapeksh aur samaj sthiti sapeksh hai.
araajakta ka ilaaj svtantrtaa hai na ki daastaa, vaise hii jaise andhvishvaas ka sachchaa ilaaj naastiktaa nahiin, dharm hai।
araajakta ka ilaaj svtantrtaa hai na ki daastaa, vaise hii jaise andhvishvaas ka sachchaa ilaaj naastiktaa nahiin, dharm hai।
bharatiy janta ko smran rakhna chahiye ki bina adhar ke imarat nahin khaDi ho sakti. manushya kahlane ke adhikar praapt kiye bina rajnitik sudharon ki maang atyant uphasajnak hai aur sachmuch mein wo kora svapn hai.
bharatiy janta ko smran rakhna chahiye ki bina adhar ke imarat nahin khaDi ho sakti. manushya kahlane ke adhikar praapt kiye bina rajnitik sudharon ki maang atyant uphasajnak hai aur sachmuch mein wo kora svapn hai.
dharm ka dvaar svatantrya ka dvaar hai. hamara svbhaav dharm hamein svtantr karta hai aur hum svtantr hokar us dharm ki sadhana karte hain jo karm ka auchitya hai.
dharm ka dvaar svatantrya ka dvaar hai. hamara svbhaav dharm hamein svtantr karta hai aur hum svtantr hokar us dharm ki sadhana karte hain jo karm ka auchitya hai.
agar main kahun, manushya mukti chahta hai, to ye mithya baat hogi. manushya mukti ki apeksha bahut sari chizen chahta hai. manushya adhin hona chahta hai.
agar main kahun, manushya mukti chahta hai, to ye mithya baat hogi. manushya mukti ki apeksha bahut sari chizen chahta hai. manushya adhin hona chahta hai.
svtantrta svayan sadhya hi bani rahe to nirarthak ho jati hai.
svtantrta svayan sadhya hi bani rahe to nirarthak ho jati hai.
nari jab apni us svtantr sthiti ko praapt kar legi tab eknishthta ka dava purush ke hisse mein bhi usi anupat se ayega jitna nari ke liye hai.
nari jab apni us svtantr sthiti ko praapt kar legi tab eknishthta ka dava purush ke hisse mein bhi usi anupat se ayega jitna nari ke liye hai.
la.Dte hu.e mar jaana jiit hai, dharm hai। la.Dne se bhaagnaa paraadhiinata hai, diintaa hai। shuddh kshatriyatv ke binaa shuddh svaadhiinata asambhav hai।
la.Dte hu.e mar jaana jiit hai, dharm hai। la.Dne se bhaagnaa paraadhiinata hai, diintaa hai। shuddh kshatriyatv ke binaa shuddh svaadhiinata asambhav hai।
jahan svtantrta sambhav na ho, vahan satta uska ekmaatr vikalp ban jati hai.
jahan svtantrta sambhav na ho, vahan satta uska ekmaatr vikalp ban jati hai.
kala ke svayatt kshetr ka svaat kshetr ka svatantrya tabhi sarthak hai jab kalakar mein antrik sampannta ho—aisi antrik sampannta, jo vastavik jivan jagat ke sanvednatmak abhyantri karan se utpann hui hai.
kala ke svayatt kshetr ka svaat kshetr ka svatantrya tabhi sarthak hai jab kalakar mein antrik sampannta ho—aisi antrik sampannta, jo vastavik jivan jagat ke sanvednatmak abhyantri karan se utpann hui hai.
jab vyakti ki svtantrta ya shanti khatre mein ho, tab hum udasin nahin rah sakte aur na hi hamein rahna chahiye. tab to nirpekshata ek tarah se un baton ke saath dhokha hogi, jinke liye hamne sangharsh kiya hai aur jo hamare usul hain.
jab vyakti ki svtantrta ya shanti khatre mein ho, tab hum udasin nahin rah sakte aur na hi hamein rahna chahiye. tab to nirpekshata ek tarah se un baton ke saath dhokha hogi, jinke liye hamne sangharsh kiya hai aur jo hamare usul hain.
dusre log jo svarajya dila den wo svarajya nahin hai, balki parrajya hai.
dusre log jo svarajya dila den wo svarajya nahin hai, balki parrajya hai.
jis prakar kala apne abhyantar niymon ke kathor anushasan ke bina apang ya vikrit hoti hai, athva abhav bankar rahti hai, usi prakar vyakt svatantrya apni antratma ke kathor niymon ke anushasan ke bina nirarthak aur vikrit ho jata hai, khokhla ho jata hai.
jis prakar kala apne abhyantar niymon ke kathor anushasan ke bina apang ya vikrit hoti hai, athva abhav bankar rahti hai, usi prakar vyakt svatantrya apni antratma ke kathor niymon ke anushasan ke bina nirarthak aur vikrit ho jata hai, khokhla ho jata hai.
svtantrta ka vyvahar karne vali shiksha prabhutv ka vyvahar karne vali shiksha ke viprit— manushya ko amurtt, alag thalag, akela aur vishv se asamprikt manne se inkaar karti hai.
svtantrta ka vyvahar karne vali shiksha prabhutv ka vyvahar karne vali shiksha ke viprit— manushya ko amurtt, alag thalag, akela aur vishv se asamprikt manne se inkaar karti hai.
aaj ik aur baras biit gayā us ke baġhair
jis ke hote hue hote the zamāne mere
