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sahitya mein sachchi nagarikta rachnaon ki hi hoti hai; aur rachnayen antatः sarthak ya nirarthak hoti hai na ki nai aur purani.

sahitya mein sachchi nagarikta rachnaon ki hi hoti hai; aur rachnayen antatः sarthak ya nirarthak hoti hai na ki nai aur purani.

jab insaan bhukha rahta hai, jab marta rahta hai, tab sanskriti aur yahan tak ki iishvar ke bare mein baat karna murkhata hai.

jab insaan bhukha rahta hai, jab marta rahta hai, tab sanskriti aur yahan tak ki iishvar ke bare mein baat karna murkhata hai.

raam mein saundarya, shakti aur sheel tinon ki charam abhivyakti ek saath samanvit hokar manushya ke sampurn hriday ko—uske kisi ek hi ansh ko nahin—akarshit kar leti hai.

raam mein saundarya, shakti aur sheel tinon ki charam abhivyakti ek saath samanvit hokar manushya ke sampurn hriday ko—uske kisi ek hi ansh ko nahin—akarshit kar leti 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.

dharm astik aur asthavan vyakti ke liye jivan sanchalan ke katipay adarshon, siddhanton aur mulya ka samuchchayu hai.

dharm astik aur asthavan vyakti ke liye jivan sanchalan ke katipay adarshon, siddhanton aur mulya ka samuchchayu hai.

sanskar ki dharti ke bina manushya manushya hi nahin ho sakta, prani bhar rah jata hai.

sanskar ki dharti ke bina manushya manushya hi nahin ho sakta, prani bhar rah jata hai.

gandhivad, samajavad, dharmanirpekshata ki jo baat ki jati hai, wo khaas arth nahin rakhti. mool hai, jo bhi haath paD jaye, satta pa lena.

gandhivad, samajavad, dharmanirpekshata ki jo baat ki jati hai, wo khaas arth nahin rakhti. mool hai, jo bhi haath paD jaye, satta pa lena.

संसार से तटस्थ रहकर; शांति-सुखपूर्वक लोक-व्यवहार-संबंधी उपदेश देनेवालों का उतना अधिक महत्त्व हमारे हिंदू-धर्म में नहीं है, जितना संसार के भीतर घुसकर उसके व्यवहारों के बीच सात्विक सौंदर्य की ज्योति जगानेवालों का है।

manaviy mulya manushya ke jaivik aatm mein upajta hai.

manaviy mulya manushya ke jaivik aatm mein upajta hai.

aisa koi bhi siddhant naitik niymon ki vyakhya nahin kar sakta, jo manushya ko samajik star tak hi simit rakhna chahta ho.

aisa koi bhi siddhant naitik niymon ki vyakhya nahin kar sakta, jo manushya ko samajik star tak hi simit rakhna chahta ho.

dusre sabhi kshetron mein manushya dvara kiya ja raha vikas duniya ko jis taraf le ja raha hai, uske liye manushya ki naitik taiyari abhi na ke barabar hai.

dusre sabhi kshetron mein manushya dvara kiya ja raha vikas duniya ko jis taraf le ja raha hai, uske liye manushya ki naitik taiyari abhi na ke barabar hai.

surdas ki saundarya chetna aur naitik chetna mein koi antral nahin hai. unka kavya naitikta ke updesh ka kavya nahin hai.

surdas ki saundarya chetna aur naitik chetna mein koi antral nahin hai. unka kavya naitikta ke updesh ka kavya nahin hai.

koi bhi tahazib jo buniyadi taur par ghair duniyavi ho, hazaron saal tak apne ko qayam nahin rakh sakti.

koi bhi tahazib jo buniyadi taur par ghair duniyavi ho, hazaron saal tak apne ko qayam nahin rakh sakti.

jiske sanskar ek parampara mein dikshit hon uske liye dusri parampara mein rasbodh ke samanya tak pahunchna sahriday bhaav ki ek sadhana ban ja sakti hai.

jiske sanskar ek parampara mein dikshit hon uske liye dusri parampara mein rasbodh ke samanya tak pahunchna sahriday bhaav ki ek sadhana ban ja sakti hai.

svarg tatha martya lok mein sarvatr keval pavitarta hi sarvashreshth tatha divytam shakti hai.

svarg tatha martya lok mein sarvatr keval pavitarta hi sarvashreshth tatha divytam shakti hai.

man mukh ek hone par bhitar malinta nahin jam sakti—gupt mail bhasha ke jariye nikal paDte hain. paap uske andar jakar ghar nahin bana sakta.

man mukh ek hone par bhitar malinta nahin jam sakti—gupt mail bhasha ke jariye nikal paDte hain. paap uske andar jakar ghar nahin bana sakta.

koi sthayi taraqqi tab tak sambhav nahin hai jab tak hum khud shuddhikran ki tristariy prakriya se nahin guzrenge. hamein apne achran ka samanya svar sudharana hoga, apne uchcharan ko sadhana hoga aur apne vicharon ko punarjivit karna hoga.

koi sthayi taraqqi tab tak sambhav nahin hai jab tak hum khud shuddhikran ki tristariy prakriya se nahin guzrenge. hamein apne achran ka samanya svar sudharana hoga, apne uchcharan ko sadhana hoga aur apne vicharon ko punarjivit karna hoga.

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.

manaviy achran ke aam uddeshya hi ye tay kar dete hain ki koi vyakti ya to ghalat karyakshetr mein aaye hi nahin, ya usmen zyada der tike nahin.

manaviy achran ke aam uddeshya hi ye tay kar dete hain ki koi vyakti ya to ghalat karyakshetr mein aaye hi nahin, ya usmen zyada der tike nahin.

tamogan se hamara desh chhaya hua hai—jahan dekho vahin tam; rajogun chahiye, uske baad satv; wo to atyant door ki baat hai.

tamogan se hamara desh chhaya hua hai—jahan dekho vahin tam; rajogun chahiye, uske baad satv; wo to atyant door ki baat hai.

parampara samuh ki hoti hai, uska marm hamein kisi ek vyakti mein nahin, kisi samuh vishesh mein hi mil sakta hai; kisi ek ka achran parampara ka prmaan nahin hota.

parampara samuh ki hoti hai, uska marm hamein kisi ek vyakti mein nahin, kisi samuh vishesh mein hi mil sakta hai; kisi ek ka achran parampara ka prmaan nahin hota.

jo shiksha hamein prachin sansthaon tatha prachin vicharon mein hi phanse rakhti ho wo shiksha arvachin samay mein shiksha kahlane ke yogya nahin hai.

jo shiksha hamein prachin sansthaon tatha prachin vicharon mein hi phanse rakhti ho wo shiksha arvachin samay mein shiksha kahlane ke yogya nahin hai.

saman adhikaron vale vyaktiyon ko mila kar banaya gaya samaj hi sachchi naitik bhavnaon ki pathashala ho sakta hai.

saman adhikaron vale vyaktiyon ko mila kar banaya gaya samaj hi sachchi naitik bhavnaon ki pathashala ho sakta hai.

kavita jin chizon ko bacha rakh sakti hai unko pahchanne ke liye aap mukt hain, par ve antatः vahi hongi jo ki adami ko kahin na kahin azad karti hain.

kavita jin chizon ko bacha rakh sakti hai unko pahchanne ke liye aap mukt hain, par ve antatः vahi hongi jo ki adami ko kahin na kahin azad karti hain.

naitikta ki asli kasauti hai burai ko nirutsahit karne ki kshamata.

naitikta ki asli kasauti hai burai ko nirutsahit karne ki kshamata.

satya na chhute, spashtavadita mein kami na hone pave, karya na chhoDa jaye, parantu satyakthan mein shishtata, sabhyata aur auchitya ko tilanjali na di jaye.

satya na chhute, spashtavadita mein kami na hone pave, karya na chhoDa jaye, parantu satyakthan mein shishtata, sabhyata aur auchitya ko tilanjali na di jaye.

dharm karm ka svtantr purusharth hai to niti se bhinn hai—niti upaay kaushal hai, aur koi bhi vastu, chahe jaD ho ya chetan, chahe manushya hi kyon na ho, sabhi uske liye upaay ban sakte hain. dharm mein par ko upey samajhna chahiye, upaay nahin.

dharm karm ka svtantr purusharth hai to niti se bhinn hai—niti upaay kaushal hai, aur koi bhi vastu, chahe jaD ho ya chetan, chahe manushya hi kyon na ho, sabhi uske liye upaay ban sakte hain. dharm mein par ko upey samajhna chahiye, upaay nahin.

Dher sari patrikayen mera naam kuch vikhyat nirdeshkon ke saath rakhkar dekhti hain. mainne in nirdeshkon ki jitni bhi filmen dekhi hain, use dekhkar mujhe lagta hai ki ye na sirf ghalat hai, balki un par aur mujh par donon par zyadti hai. ve ek aspasht drishtikon se film banate hain. jaisa ki main bhi karta hoon, lekin ek bilkul dusre drishtikon se. yahan saval mulya nirnay ka nahin hai, balki bhinnata ka hai.

Dher sari patrikayen mera naam kuch vikhyat nirdeshkon ke saath rakhkar dekhti hain. mainne in nirdeshkon ki jitni bhi filmen dekhi hain, use dekhkar mujhe lagta hai ki ye na sirf ghalat hai, balki un par aur mujh par donon par zyadti hai. ve ek aspasht drishtikon se film banate hain. jaisa ki main bhi karta hoon, lekin ek bilkul dusre drishtikon se. yahan saval mulya nirnay ka nahin hai, balki bhinnata ka hai.

sanskar manushya ko samaj mein rah kar hi milta hai. sanskar kya diye jayen, ye samshti ke dharm ka parashn hai.

sanskar manushya ko samaj mein rah kar hi milta hai. sanskar kya diye jayen, ye samshti ke dharm ka parashn hai.

samaj ke karm ka auchitya lokyatra ka, lok vyvahar ka auchitya—yah bhi dharm ka hi parashn hai.

samaj ke karm ka auchitya lokyatra ka, lok vyvahar ka auchitya—yah bhi dharm ka hi parashn hai.

karuna aur satvikta ka sambandh is baat se aur bhi siddh hota hai ki kisi purush ko dusre par karuna karte dekh tisre ko karuna karnevale par shraddha utpann hoti hai.

karuna aur satvikta ka sambandh is baat se aur bhi siddh hota hai ki kisi purush ko dusre par karuna karte dekh tisre ko karuna karnevale par shraddha utpann hoti hai.

hamari naitik, samajik aadi vyvasthaon se sambandh rakhne vali anek durvasthaon ke mool mein shiksha ka vikrit roop bhi hai, ye kahna atishyokti na hogi.

hamari naitik, samajik aadi vyvasthaon se sambandh rakhne vali anek durvasthaon ke mool mein shiksha ka vikrit roop bhi hai, ye kahna atishyokti na hogi.

aapat dharm maryada nirmiti ka dharm nahin—agantuk dharm hai.

aapat dharm maryada nirmiti ka dharm nahin—agantuk dharm hai.

jis samaj ki vani dushit hoti hai, us samaj ki unnati nahin hoti.

jis samaj ki vani dushit hoti hai, us samaj ki unnati nahin hoti.

sabhii astitvvaan achchhii vastu.e.n maulikta ka phal hai।

sabhii astitvvaan achchhii vastu.e.n maulikta ka phal hai।

hum keval yahi chahte hain ki apni dasha na bhulen, mrigtrishna hamein path se bhrasht na kare aur hammen nyaay aur anyay, sadhu aur asadhu ke antar ka gyaan isliye jagrat rahe ki hum dhokha khakar jatiy charitr or unnati ka naash na karte rahen.

hum keval yahi chahte hain ki apni dasha na bhulen, mrigtrishna hamein path se bhrasht na kare aur hammen nyaay aur anyay, sadhu aur asadhu ke antar ka gyaan isliye jagrat rahe ki hum dhokha khakar jatiy charitr or unnati ka naash na karte rahen.

jisse manushya jati ki unnati aur upkaar ho, satyasatya ko manushya log jaan kar satya ka grhan aur asatya ka parityag karen, kyonki satyopdesh ke bina anya koi bhi manushya jati ki unnati ka karan nahin hai.

jisse manushya jati ki unnati aur upkaar ho, satyasatya ko manushya log jaan kar satya ka grhan aur asatya ka parityag karen, kyonki satyopdesh ke bina anya koi bhi manushya jati ki unnati ka karan nahin hai.

niti janne vale chahe ninda karen chahe stuti aur lakshmi chahe ghar mein bahut si aave chahe chali jaye, praan chahe abhi jaye chahe kalpant mein, parantu dheer log nyaay ka maarg chhoDkar ek pag bhi usse bahar nahin chalte.

niti janne vale chahe ninda karen chahe stuti aur lakshmi chahe ghar mein bahut si aave chahe chali jaye, praan chahe abhi jaye chahe kalpant mein, parantu dheer log nyaay ka maarg chhoDkar ek pag bhi usse bahar nahin chalte.

hamare sanskaron mein, jivan ke liye avashyak siddhant aise sootr roop mein sama jate hain, jo prayog rupi tika ke bina na aspasht ho pate hain aur na upyogi.

hamare sanskaron mein, jivan ke liye avashyak siddhant aise sootr roop mein sama jate hain, jo prayog rupi tika ke bina na aspasht ho pate hain aur na upyogi.

mauqa milne par atyant nitiprayan manushya bhi prtarak ban jata hai. yahi sansar hai.

mauqa milne par atyant nitiprayan manushya bhi prtarak ban jata hai. yahi sansar hai.

naitik tatha dharmik vaibhav use praapt honge jo iishvar ke liye sansar mein karya karta hai aur uski di hai shakti ka gharib manushyon ke uddhaar mein upyog karta hai.

naitik tatha dharmik vaibhav use praapt honge jo iishvar ke liye sansar mein karya karta hai aur uski di hai shakti ka gharib manushyon ke uddhaar mein upyog karta hai.

manushya apne se uchch padasth vyaktiyon ke vyvahar mein jin buraiyon ko pata hai, unka apne se nimnapdasth vyaktiyon ke prati achran na kare. apne nimnapdasth vyaktiyon ke vyvahar mein jo durbaltayen pata hai, unka apne se uchch padasth vyaktiyon ke prati achran na kare.

manushya apne se uchch padasth vyaktiyon ke vyvahar mein jin buraiyon ko pata hai, unka apne se nimnapdasth vyaktiyon ke prati achran na kare. apne nimnapdasth vyaktiyon ke vyvahar mein jo durbaltayen pata hai, unka apne se uchch padasth vyaktiyon ke prati achran na kare.

vichar ka prakashan vani se ho sakta hai, lekin vani se bhi gahri cheez hai, jivan aur achran. uske zariye bhi vichar ka prakashan hota hai.

vichar ka prakashan vani se ho sakta hai, lekin vani se bhi gahri cheez hai, jivan aur achran. uske zariye bhi vichar ka prakashan hota hai.

sadachari ke prati yadi hum shraddha nahin rakhte to samaj ke prati apne karttavya ka palan nahin karte.

sadachari ke prati yadi hum shraddha nahin rakhte to samaj ke prati apne karttavya ka palan nahin karte.

koi bhi nitishastr tab tak nahin tik sakta, jab tak uske niymon ka adhar alaukikta na ho, ya jaisa main kahna adhik theek samajhta hun—jab tak uske niyam atindriy gyaan par adharit na ho.

koi bhi nitishastr tab tak nahin tik sakta, jab tak uske niymon ka adhar alaukikta na ho, ya jaisa main kahna adhik theek samajhta hun—jab tak uske niyam atindriy gyaan par adharit na ho.

sanskar ke bina smriti aur smriti ke bina sakshat anubhav nahin hota.

sanskar ke bina smriti aur smriti ke bina sakshat anubhav nahin hota.

brahmagyani apne sadvichaon ke karan asadharan karya karte hain. wo sabhi samay mein bhogon ki, dhan ki ichchha niःsprih bhaav se tyaag dete hain.

brahmagyani apne sadvichaon ke karan asadharan karya karte hain. wo sabhi samay mein bhogon ki, dhan ki ichchha niःsprih bhaav se tyaag dete hain.

aage baDho aur yaad rakho dhiraj, sahas, pavitarta aur anavrat karm. . . .

aage baDho aur yaad rakho dhiraj, sahas, pavitarta aur anavrat karm. . . .

adarsh jitna uchch ya udaar ho utna hi achchha hai, karan, jitni uchchata ya udarta ka ashray loge, tum bhi utna hi uchch ya udaar banoge.

adarsh jitna uchch ya udaar ho utna hi achchha hai, karan, jitni uchchata ya udarta ka ashray loge, tum bhi utna hi uchch ya udaar banoge.

sanskar to ek tarah se dharm ki pahal hai. sanskar ki dharti par khaDa hone ke baad hi manushya svtantr ho kar puchhta hai ki wo kya kare? phir iti karttavyta ke dusre kshetr svatः aage aa jati hai.

sanskar to ek tarah se dharm ki pahal hai. sanskar ki dharti par khaDa hone ke baad hi manushya svtantr ho kar puchhta hai ki wo kya kare? phir iti karttavyta ke dusre kshetr svatः aage aa jati hai.