1 پر

prem milan mein var aur kanya donon hi paraspar ke purak hain. tulna ki to vahan par baat hi nahin uthti, vahan donon hi vagarthaviv samspriktau vani aur arth ki tarah mile hue hain.

prem milan mein var aur kanya donon hi paraspar ke purak hain. tulna ki to vahan par baat hi nahin uthti, vahan donon hi vagarthaviv samspriktau vani aur arth ki tarah mile hue hain.

mujhe lagta hai ki ek laDki ke liye kisi aise vyakti se shadi karna asan hoga jise wo nahin janti, kyonki jitna adhik aap purushon ko janoge; unse pyaar karna utna hi kathin hoga.

mujhe lagta hai ki ek laDki ke liye kisi aise vyakti se shadi karna asan hoga jise wo nahin janti, kyonki jitna adhik aap purushon ko janoge; unse pyaar karna utna hi kathin hoga.

purushon aur striyon ko jis samaj mein ve rahte hain, mukhyatः uski raay aur shishtachar ke anurup shikshit hona chahiye.

purushon aur striyon ko jis samaj mein ve rahte hain, mukhyatः uski raay aur shishtachar ke anurup shikshit hona chahiye.

main ab se paDhte hue purushon aur bunai karti hui striyon ki tasviren nahin banaunga. main un jivit sathiyon ki tasviren banaunga jo zindagi ko jina jante hain aur use mahsus karte hain, jo taklifen sahte hain aur prem karte hain.

main ab se paDhte hue purushon aur bunai karti hui striyon ki tasviren nahin banaunga. main un jivit sathiyon ki tasviren banaunga jo zindagi ko jina jante hain aur use mahsus karte hain, jo taklifen sahte hain aur prem karte hain.

ek purush ke prati anyaay kii kalpanaa se hii saaraa purush samaaj us strii se pratishodh lene ko utaaruu ho jaataa hai aur ek strii ke saath kruurtam anyaay ka prmaaN paakar bhii sab striyaa.n uske akaaraN danD ko adhik bhaarii banaa.e binaa nahii.n rahtiin।

ek purush ke prati anyaay kii kalpanaa se hii saaraa purush samaaj us strii se pratishodh lene ko utaaruu ho jaataa hai aur ek strii ke saath kruurtam anyaay ka prmaaN paakar bhii sab striyaa.n uske akaaraN danD ko adhik bhaarii banaa.e binaa nahii.n rahtiin।

pitrisatta mein stri purush mein bhed nahin hota hai.

pitrisatta mein stri purush mein bhed nahin hota hai.

wo ek yuddh hai jo stri aur purush ke beech hamesha chalta rahta hai, jise bahut log prem kahkar pukarte hain.

wo ek yuddh hai jo stri aur purush ke beech hamesha chalta rahta hai, jise bahut log prem kahkar pukarte hain.

purush ko stri ko janne mein koi dilchaspi nahin thi, isliye usne use param rahasya kahkar puraskrit kiya; lekin vastav mein ghamanD ke bahane uske adhikar ki upeksha ki gai.

purush ko stri ko janne mein koi dilchaspi nahin thi, isliye usne use param rahasya kahkar puraskrit kiya; lekin vastav mein ghamanD ke bahane uske adhikar ki upeksha ki gai.

itihas ne jin stri purushon ko manavta ki seva ka avsar dekar samadrit kiya hai, unmen se adhikansh ko viprit paristhitiyon ka anubhav hua hai.

itihas ne jin stri purushon ko manavta ki seva ka avsar dekar samadrit kiya hai, unmen se adhikansh ko viprit paristhitiyon ka anubhav hua hai.

sansaar me.n jitnii ba.Dii-ba.Dii jiite.n hu.ii hain, ba.De-ba.De aakrmaN hu.e hain, sabko mahaan banaayaa hai maataa.on, bahino.n aur patniyo.n ke tyaag ne। kis yuddh me.n kitne purusho.n ne rakt diyaa - yah itihaas me.n likhaa hu.a hai, lekin uske samiip me.n yah nahii.n likhaa hai ki kitnii striyo.n ne a

sansaar me.n jitnii ba.Dii-ba.Dii jiite.n hu.ii hain, ba.De-ba.De aakrmaN hu.e hain, sabko mahaan banaayaa hai maataa.on, bahino.n aur patniyo.n ke tyaag ne। kis yuddh me.n kitne purusho.n ne rakt diyaa - yah itihaas me.n likhaa hu.a hai, lekin uske samiip me.n yah nahii.n likhaa hai ki kitnii striyo.n ne a

striyon ko tarksangat prani aur svtantr nagarik banayen, aur agar purush patiyon aur pita ke karttavyon ki upeksha nahin karte hain to ve jald hi achchhi patniyan ban jayengi.

striyon ko tarksangat prani aur svtantr nagarik banayen, aur agar purush patiyon aur pita ke karttavyon ki upeksha nahin karte hain to ve jald hi achchhi patniyan ban jayengi.

ko.ii samaaj aur dharm striyo.n ke nahiin। bahan! sab purusho.n ke hain। sab hriday ko kuchalne vaale kruur hain, phir bhii mai.n samajhtii huu.n ki striyo.n ka ek dharm hai, vah hai aaghaat sahne kii kshamata rakhnaa। durdev ke vidhaan ne uske li.e yahii puurNtaa banaa dii hai। yah unkii rachnaa hai।

ko.ii samaaj aur dharm striyo.n ke nahiin। bahan! sab purusho.n ke hain। sab hriday ko kuchalne vaale kruur hain, phir bhii mai.n samajhtii huu.n ki striyo.n ka ek dharm hai, vah hai aaghaat sahne kii kshamata rakhnaa। durdev ke vidhaan ne uske li.e yahii puurNtaa banaa dii hai। yah unkii rachnaa hai।

mere paas use ye batane ka sahas nahin tha ki mahan prem kahaniyan purushon aur striyon ke beech dard aur algav ke bare mein batati hain.

mere paas use ye batane ka sahas nahin tha ki mahan prem kahaniyan purushon aur striyon ke beech dard aur algav ke bare mein batati hain.

yathaarth pyaar karne me.n striyo.n kii shakti aur saahas purush se kahii.n adhik hai। ve kuchh nahii.n maantiin। purush jahaa.n bhay vihval ho jaate hain, striyaa.n vahaa.n aspashT baate.n uchch svar se ghoshit karne me.n duvidha nahii.n kartiin।

yathaarth pyaar karne me.n striyo.n kii shakti aur saahas purush se kahii.n adhik hai। ve kuchh nahii.n maantiin। purush jahaa.n bhay vihval ho jaate hain, striyaa.n vahaa.n aspashT baate.n uchch svar se ghoshit karne me.n duvidha nahii.n kartiin।

naarii keval nar ko rijhaane athvaa use prerNaa dene ko nahii.n banii hai। jiivan-yagya me.n uskaa bhii apnaa hissaa hai aur vah hissaa ghar tak hii siimit nahiin, baahar bhii hai। jise bhii purush apnaa kshetr maanata hai, vah naarii ka bhii karmakshetr hai।

naarii keval nar ko rijhaane athvaa use prerNaa dene ko nahii.n banii hai। jiivan-yagya me.n uskaa bhii apnaa hissaa hai aur vah hissaa ghar tak hii siimit nahiin, baahar bhii hai। jise bhii purush apnaa kshetr maanata hai, vah naarii ka bhii karmakshetr hai।

tvacha, haDDiyon aur bhure rang ka pani—in tinon ke mel mein, purush aur stri ke beech ke sare farq khatm ho jate hain.

tvacha, haDDiyon aur bhure rang ka pani—in tinon ke mel mein, purush aur stri ke beech ke sare farq khatm ho jate hain.

agar ek stri akeli soti hai to ye sabhi purushon ke liye sharmanak hai. iishvar ke paas baDa dil hai, lekin ek aisa bhi paap hai jise wo maaf nahin karta ha agar ek stri kisi purush ko bistar par bulati hai aur wo nahin jata.

agar ek stri akeli soti hai to ye sabhi purushon ke liye sharmanak hai. iishvar ke paas baDa dil hai, lekin ek aisa bhi paap hai jise wo maaf nahin karta ha agar ek stri kisi purush ko bistar par bulati hai aur wo nahin jata.

naarii purush se puujaa nahii.n chaahtii। vah jiivan me.n sahyog chaahtii hai dukh aur sukh ke saath। tan aur man ka viliiniikraN। do jiivno.n ka ek honaa।

naarii purush se puujaa nahii.n chaahtii। vah jiivan me.n sahyog chaahtii hai dukh aur sukh ke saath। tan aur man ka viliiniikraN। do jiivno.n ka ek honaa।

purush ko manushya ke roop mein aur stri ko stri ke roop mein paribhashit kiya jata hai—jab bhi wo manushya ki tarah vyvahar karti hai, us par purush ki naqal karne ka aarop lagaya jata hai.

purush ko manushya ke roop mein aur stri ko stri ke roop mein paribhashit kiya jata hai—jab bhi wo manushya ki tarah vyvahar karti hai, us par purush ki naqal karne ka aarop lagaya jata hai.

stri hriday ke marmkosh ko jane bina hi bahut kuch kaha gaya hai.

stri hriday ke marmkosh ko jane bina hi bahut kuch kaha gaya hai.

yuvati nayikayen chahti hui bhi lajjavash naykon (premi yuvkon) se nahin mil patin. atः unhen sanketon (isharon) aur cheshtaon ke dvara apne manobhavon ko prakat karen aur premi yuvkon ko chahiye ki wo yuvati nayikaon ke sanketon, isharon, cheshtaon, mukhmudraon se unke manobhavon ko samjhen.

yuvati nayikayen chahti hui bhi lajjavash naykon (premi yuvkon) se nahin mil patin. atः unhen sanketon (isharon) aur cheshtaon ke dvara apne manobhavon ko prakat karen aur premi yuvkon ko chahiye ki wo yuvati nayikaon ke sanketon, isharon, cheshtaon, mukhmudraon se unke manobhavon ko samjhen.

purush sanskriti parasparikta ke bina striyon ki bhavanatmak taqat par poshit hone vali parjivi sanskriti thi aur hai.

purush sanskriti parasparikta ke bina striyon ki bhavanatmak taqat par poshit hone vali parjivi sanskriti thi aur hai.

dharmaachraN dvaara halke bane hu.e purush sansaar saagar me.n jal me.n pa.Dii naukaa ke samaan tairte rahte hain, kintu paap se bhaarii bane hu.e vyakti paanii me.n phenke ge shastr kii bhaanti Duub jaate hain।

dharmaachraN dvaara halke bane hu.e purush sansaar saagar me.n jal me.n pa.Dii naukaa ke samaan tairte rahte hain, kintu paap se bhaarii bane hu.e vyakti paanii me.n phenke ge shastr kii bhaanti Duub jaate hain।

pyaar nahin marta hai, purush aur striyan mara karte hain.

pyaar nahin marta hai, purush aur striyan mara karte hain.

purush Darte hain ki striyan unki hansi uDayengi. striyan Darti hain ki purush unhen maar Dalenge.

purush Darte hain ki striyan unki hansi uDayengi. striyan Darti hain ki purush unhen maar Dalenge.

jab desh me.n ko.ii vishesh niyam pratishThit hotaa hai, tab vah ek hii din me.n nahiin, balki bahut dhiire dhiire sampann hu.a kartaa hai। us samay ve log pitaa nahii.n hote, bhaa.ii nahii.n hote, pati nahii.n hote-hote hai.n keval purush। jin logo.n ke sambandh me.n ve niyam banaa.e jaate hai, ve bhii aatmiiyaa

jab desh me.n ko.ii vishesh niyam pratishThit hotaa hai, tab vah ek hii din me.n nahiin, balki bahut dhiire dhiire sampann hu.a kartaa hai। us samay ve log pitaa nahii.n hote, bhaa.ii nahii.n hote, pati nahii.n hote-hote hai.n keval purush। jin logo.n ke sambandh me.n ve niyam banaa.e jaate hai, ve bhii aatmiiyaa

kyaa priiti ka lakshaN yahii hai ki purush strii ko kaanch kii gu.Diyaa ke samaan sambhaal kar rakhe? vastutः apne jaisaa hii use banaanaa sachche prem ka lakshaN hai। isli.e mujhe apne jaisaa hii shramjiivii banaa lo kyonki ghar mandir nahii.n hai aur mai.n grihiNii huun, devii nahiin।

kyaa priiti ka lakshaN yahii hai ki purush strii ko kaanch kii gu.Diyaa ke samaan sambhaal kar rakhe? vastutः apne jaisaa hii use banaanaa sachche prem ka lakshaN hai। isli.e mujhe apne jaisaa hii shramjiivii banaa lo kyonki ghar mandir nahii.n hai aur mai.n grihiNii huun, devii nahiin।

yadi samagr bhaav se samast naarii jaati ke duःkha-sukh aur mangal- amangal kii tah me.n dekhaa jaay, to pitaa, bhaa.ii aur pati kii saarii hiintaa.e.n aur saarii dhokhebaajiyaa.n kshaN bhar me.n hii suurya ke parkaash ke samaan aap se aap saamne aa jaatii hain।

yadi samagr bhaav se samast naarii jaati ke duःkha-sukh aur mangal- amangal kii tah me.n dekhaa jaay, to pitaa, bhaa.ii aur pati kii saarii hiintaa.e.n aur saarii dhokhebaajiyaa.n kshaN bhar me.n hii suurya ke parkaash ke samaan aap se aap saamne aa jaatii hain।

purush dushman nahin hai, balki sahchar piDit hai. asli shatru striyon dvara khud ki alochana karna hai.

purush dushman nahin hai, balki sahchar piDit hai. asli shatru striyon dvara khud ki alochana karna hai.

shatayu purush apne jivan kaal ko chaar ashrmon mein vibhajit kar dharm, arth, kaam is trivarg ka is prakar sevan kare ki jisse ye tinon paraspar ek dusre se sambaddh bhi rahen aur ek dusre ke badhak bhi na hon.

shatayu purush apne jivan kaal ko chaar ashrmon mein vibhajit kar dharm, arth, kaam is trivarg ka is prakar sevan kare ki jisse ye tinon paraspar ek dusre se sambaddh bhi rahen aur ek dusre ke badhak bhi na hon.

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.

buddhi se dhan praapt hotaa hai aur muurkhata daridrata ka kaaraN hai- a.isaa ko.ii niyam nahii.n hai। sansaar chakr ke vrittaant ko keval vidvaan purush hii jaante hain, duusre log nahiin।

buddhi se dhan praapt hotaa hai aur muurkhata daridrata ka kaaraN hai- a.isaa ko.ii niyam nahii.n hai। sansaar chakr ke vrittaant ko keval vidvaan purush hii jaante hain, duusre log nahiin।

samaj ki do adhar shilayen hain, arth ka vibhajan aur stri purush ka sambandh. inmen se yadi ek ki bhi sthiti mein vishamata utpatr hone lagti hai, to samaj ka sampurn prasad hile bina nahin rah sakta.

samaj ki do adhar shilayen hain, arth ka vibhajan aur stri purush ka sambandh. inmen se yadi ek ki bhi sthiti mein vishamata utpatr hone lagti hai, to samaj ka sampurn prasad hile bina nahin rah sakta.

purush nirdayii hai, maana, lekin hai to inhii.n maataa.o.n ka ansh, kyo.n maata ne putr ko a.isii shikshaa nahii.n dii ki vah maata ya strii-jaati kii puujaa kartaa?

purush nirdayii hai, maana, lekin hai to inhii.n maataa.o.n ka ansh, kyo.n maata ne putr ko a.isii shikshaa nahii.n dii ki vah maata ya strii-jaati kii puujaa kartaa?

jiskii patnii pativrata hai, pati ko praaNo.n se bhii adhik pyaar karne vaalii hai tathaa pati ke hii hit me.n sanlagn hai, vah purush is prithvii par dhanya hai।

jiskii patnii pativrata hai, pati ko praaNo.n se bhii adhik pyaar karne vaalii hai tathaa pati ke hii hit me.n sanlagn hai, vah purush is prithvii par dhanya hai।

jo stri sochti hai ki wo buddhiman hai, wo purushon se saman adhikar ki maang karti hai. buddhiman stri aisa nahin karti hai.

jo stri sochti hai ki wo buddhiman hai, wo purushon se saman adhikar ki maang karti hai. buddhiman stri aisa nahin karti hai.

hum sabhi—purushon aur striyon—ke liye mukhya samasya sikhna nahin hai, balki sikhe hue ko bhool jana hai.

hum sabhi—purushon aur striyon—ke liye mukhya samasya sikhna nahin hai, balki sikhe hue ko bhool jana hai.

purusho.n ke prati striyo.n ka hriday, praayः visham aur pratikuul rahtaa hai। jab log kahte hai.n ki ve ek aa.nkh se rotii hai.n to duusrii se ha.nstii hain, tab ko.ii bhuul nahii.n karte।

haa.n, yah baat duusrii hai ki purusho.n ke is vichaar me.n vyangypuurN drishTikoN ka ansh hai।

purusho.n ke prati striyo.n ka hriday, praayः visham aur pratikuul rahtaa hai। jab log kahte hai.n ki ve ek aa.nkh se rotii hai.n to duusrii se ha.nstii hain, tab ko.ii bhuul nahii.n karte।

haa.n, yah baat duusrii hai ki purusho.n ke is vichaar me.n vyangypuurN drishTikoN ka ansh hai।

striyon ke bare mein sabhi jhagDon ke pichhe asli karan purush ka khud ke prati vachanbaddh na ho pana hai.

striyon ke bare mein sabhi jhagDon ke pichhe asli karan purush ka khud ke prati vachanbaddh na ho pana hai.

agar stri ka mudda itna betuka hai, to aisa isliye hai kyonki purush ke ahankar ne ise charcha ka vishay bana liya hai.

agar stri ka mudda itna betuka hai, to aisa isliye hai kyonki purush ke ahankar ne ise charcha ka vishay bana liya hai.

yadi striyon ke saath bhedabhav keval sathi sharirik visheshtaon ke karan kiya jata hai to vastav mein purush jaise hain, ve usse kahin adhik vishisht aur achal dikhai dete hain.

yadi striyon ke saath bhedabhav keval sathi sharirik visheshtaon ke karan kiya jata hai to vastav mein purush jaise hain, ve usse kahin adhik vishisht aur achal dikhai dete hain.

log ab bhi taqatvar purush ko janmajat neta aur taqatvar stri ko visangati mante hain.

log ab bhi taqatvar purush ko janmajat neta aur taqatvar stri ko visangati mante hain.

…vah (purush) apni qabr mein chhala hua mahsus karte hue jayega, kabhi ye nahin samajh payega ki ek stri aur dusri stri ke beech bahut antar nahin hai, aur farq sirf pyaar karne se paDta hai.

…vah (purush) apni qabr mein chhala hua mahsus karte hue jayega, kabhi ye nahin samajh payega ki ek stri aur dusri stri ke beech bahut antar nahin hai, aur farq sirf pyaar karne se paDta hai.

purushon dvara striyon ki taraf chhitput dhyaan dekar unko vyavasthit roop se apmanit kiya jata hai, jabki vastav mein, aisa karke purush apni shreshthta ka samarthan kar rahe hote hain.

purushon dvara striyon ki taraf chhitput dhyaan dekar unko vyavasthit roop se apmanit kiya jata hai, jabki vastav mein, aisa karke purush apni shreshthta ka samarthan kar rahe hote hain.

yugo.n se purush strii ko uskii shakti ke li.e nahiin, sahanshakti ke li.e ho danD detaa aa rahaa hai।

yugo.n se purush strii ko uskii shakti ke li.e nahiin, sahanshakti ke li.e ho danD detaa aa rahaa hai।

jab burai ko achchhai ke saath pratispardha karne di jati hai, to burai mein bhavatmak janvadi guhar hoti hai jo tab tak jitti rahti hai jab tak ki achchhe purush aur striyan durvyavhar ke khilaf ek agr dal ke roop mein khaDe na ho jayen.

jab burai ko achchhai ke saath pratispardha karne di jati hai, to burai mein bhavatmak janvadi guhar hoti hai jo tab tak jitti rahti hai jab tak ki achchhe purush aur striyan durvyavhar ke khilaf ek agr dal ke roop mein khaDe na ho jayen.

agar man kolahal hai, to avchetan maun rangmanch hai.

agar man kolahal hai, to avchetan maun rangmanch hai.

ardhanaariishvar keval isii baat ka pratiik nahii.n hai ki naarii aur nar jab tak alag hai.n tab tak dono.n adhuure hain, balki is baat ka bhii ki jis purush me.n naariitv nahiin, vah adhuuraa hai eva.n jis naarii me.n purushatv nahiin, vah bhii apuurN hai।

ardhanaariishvar keval isii baat ka pratiik nahii.n hai ki naarii aur nar jab tak alag hai.n tab tak dono.n adhuure hain, balki is baat ka bhii ki jis purush me.n naariitv nahiin, vah adhuuraa hai eva.n jis naarii me.n purushatv nahiin, vah bhii apuurN hai।

stri ke rutbe ko uske dvara kisi purush ko akarshit karne aur phuslane ki kshamata se nahin mapa jana chahiye.

stri ke rutbe ko uske dvara kisi purush ko akarshit karne aur phuslane ki kshamata se nahin mapa jana chahiye.

kisi stri—aur purush ke liye bhi—khud ko talashne aur ek vyakti ke roop mein janne ka ekmaatr sadhan, apna maulik karya hai.

kisi stri—aur purush ke liye bhi—khud ko talashne aur ek vyakti ke roop mein janne ka ekmaatr sadhan, apna maulik karya hai.