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.
duri rahasya se bharpur hai.
duri rahasya se bharpur hai.
bachche chot ke nishanon ko padkon ki tarah dikhate hain. premi inka upyog rahasya ujagar karne ke liye karte hain. daagh tab hota hai, jab shabd ko moort roop diya jata hai.
bachche chot ke nishanon ko padkon ki tarah dikhate hain. premi inka upyog rahasya ujagar karne ke liye karte hain. daagh tab hota hai, jab shabd ko moort roop diya jata hai.
ye lekhan ke bare mein rahasya hai ha ye kashton se, un samyon se nikalta hai—jab dil ko cheer diya jata hai.
ye lekhan ke bare mein rahasya hai ha ye kashton se, un samyon se nikalta hai—jab dil ko cheer diya jata hai.
chekhav ki kisi kahani ya balzak ke upanyas mein aise rahasya mile jo, jahan tak unhen pata tha, kisi jasusi thrilar mein bhi maujud nahin the.
chekhav ki kisi kahani ya balzak ke upanyas mein aise rahasya mile jo, jahan tak unhen pata tha, kisi jasusi thrilar mein bhi maujud nahin the.
jivan ka rahasya hi antim jigyasa hai. yahi to manaviy pragya ka sundar pahlu hai.
jivan ka rahasya hi antim jigyasa hai. yahi to manaviy pragya ka sundar pahlu hai.
jo rahasya se ghira hota hai, wo adhik sundar dikhta hai.
jo rahasya se ghira hota hai, wo adhik sundar dikhta hai.
rishta aatm rahasyodghatan ki ek prakriya hai.
rishta aatm rahasyodghatan ki ek prakriya hai.
pyaar… prkriti ki tarah hai, lekin ulta—pahle ye phal deta hai, phir phulta hai, phir murjhane lagta hai, phir ye apne bil mein bahut gahrai tak chala jata hai, jahan koi ise nahin dekhta, jahan ye ankhon se ojhal ho jata hai aur antatः log apni aatma ke bhitar dabe us rahasya ke saath mar jate hain.
pyaar… prkriti ki tarah hai, lekin ulta—pahle ye phal deta hai, phir phulta hai, phir murjhane lagta hai, phir ye apne bil mein bahut gahrai tak chala jata hai, jahan koi ise nahin dekhta, jahan ye ankhon se ojhal ho jata hai aur antatः log apni aatma ke bhitar dabe us rahasya ke saath mar jate hain.
ye mere liye rahasya ki baat hai ki koi stri ise kyon mahattv deti hai ki log kya sochte hain.
ye mere liye rahasya ki baat hai ki koi stri ise kyon mahattv deti hai ki log kya sochte hain.
ve jo vaqii jivan ke rahasyon ko jite hain, unke paas unhen likhne ka samay nahin hota aur ve jinke paas samay hota hai; ve unhen nahin jite.
ve jo vaqii jivan ke rahasyon ko jite hain, unke paas unhen likhne ka samay nahin hota aur ve jinke paas samay hota hai; ve unhen nahin jite.
kavya mein rahasya bhavna ek prakar se paroksh ki jigyasa hai.
kavya mein rahasya bhavna ek prakar se paroksh ki jigyasa hai.
aage baDhne ka rahasya shuruat karne mein hai.
aage baDhne ka rahasya shuruat karne mein hai.
jis prakar mushak atigopniy guptangon ko bhi vastron ko kaat kar prakat kar dete hain usi prakar durjan bhi sajjnon ke atigopniy doshon ko bhi ujagar karne ka prayas kar unhen samaj mein dushit karne ke liye tatpar hote hain.
jis prakar mushak atigopniy guptangon ko bhi vastron ko kaat kar prakat kar dete hain usi prakar durjan bhi sajjnon ke atigopniy doshon ko bhi ujagar karne ka prayas kar unhen samaj mein dushit karne ke liye tatpar hote hain.
yauvan jab wo arambh hota hai us samay sabhi kuch rahasyamay jaan paDta hai.
yauvan jab wo arambh hota hai us samay sabhi kuch rahasyamay jaan paDta hai.
karm ke kshetr mein rahasya ki prvritti ka parinam sabse bura hota hai.
karm ke kshetr mein rahasya ki prvritti ka parinam sabse bura hota hai.
rahasybhavna kisi vishvas ke adhar par chalti hai, vishvas karne ke liye koi naya tathya ya siddhant nahin upasthit kar sakti.
rahasybhavna kisi vishvas ke adhar par chalti hai, vishvas karne ke liye koi naya tathya ya siddhant nahin upasthit kar sakti.
chahe kawita kisi bhasha mein ho, chahe kisi wad ke antargat, chahe usmen parthiw wishw ki abhiwyakti ho, chahe aparthiw ki aur chahe donon ke awichchhinn sambandh ki, uske amulya hone ka rahasya yahi hai ki wo manushya ke hriday se prwahit hui hai
chahe kawita kisi bhasha mein ho, chahe kisi wad ke antargat, chahe usmen parthiw wishw ki abhiwyakti ho, chahe aparthiw ki aur chahe donon ke awichchhinn sambandh ki, uske amulya hone ka rahasya yahi hai ki wo manushya ke hriday se prwahit hui hai
kaal ki chhavi, murti, kavita wo dharantit kaal ke sare rahasya ko vahn karti hai.
kaal ki chhavi, murti, kavita wo dharantit kaal ke sare rahasya ko vahn karti hai.
striyon ka kaam hriday ka kaam hai. unhen hriday dena hota hai aur hriday apni or khinchna hota hai; isliye unka kaam bilkul sidha sapat, kata chhanta hone se nahin chalta.
striyon ka kaam hriday ka kaam hai. unhen hriday dena hota hai aur hriday apni or khinchna hota hai; isliye unka kaam bilkul sidha sapat, kata chhanta hone se nahin chalta.
adami ke charon taraf jo agyat shakti hai, mazhab ne uske rahasya aur achambhe ki adami ko ahmiyat jatai hai. lekin saath hi usne na sirf us agyat ko samajhne ki koshish ki, balki samajik prayatn ko samajhne ki koshish ko roka bhi hai. jigyasa aur vichar ko baDhava dene ki jagah usne prkriti ke samne, sthapit samprday ke samne, aur sari maujuda vyavastha ke samne sir jhukane ke falsafe ka parchar kiya hai.
adami ke charon taraf jo agyat shakti hai, mazhab ne uske rahasya aur achambhe ki adami ko ahmiyat jatai hai. lekin saath hi usne na sirf us agyat ko samajhne ki koshish ki, balki samajik prayatn ko samajhne ki koshish ko roka bhi hai. jigyasa aur vichar ko baDhava dene ki jagah usne prkriti ke samne, sthapit samprday ke samne, aur sari maujuda vyavastha ke samne sir jhukane ke falsafe ka parchar kiya hai.
mai.n upanyaas ko maanad charitr ka chitr maatr samajhtaa huu.n। maanav-charitr par parkaash Daalnaa aur uske rahasyo.n ko kholana hii upanyaas ka muul tattv hai।
mai.n upanyaas ko maanad charitr ka chitr maatr samajhtaa huu.n। maanav-charitr par parkaash Daalnaa aur uske rahasyo.n ko kholana hii upanyaas ka muul tattv hai।
i.ishvar ek anirvachniiy rahasyamyii shakti hai, jo sarvatr vyaapt hai; mai.n use anubhav kartaa huu.n, yadyapi dekhtaa nahii.n huu.n।
i.ishvar ek anirvachniiy rahasyamyii shakti hai, jo sarvatr vyaapt hai; mai.n use anubhav kartaa huu.n, yadyapi dekhtaa nahii.n huu.n।
देवकीनंदन खत्री और किशोरीलाल गोस्वामी के रहस्य-रोमांच भरे उपन्यासों में भी एक आदर्शवादिता है, जो असामाजिक मान्यताओं को बढ़ावा नहीं देती।
ved ka rahasya satya hai। satya ka rahasya indriysanyam hai। indriysanyam ka rahasya tyaag hai jo shishT manushyo.n ke aachaar me.n sada vidyamaan rahtaa hai।
ved ka rahasya satya hai। satya ka rahasya indriysanyam hai। indriysanyam ka rahasya tyaag hai jo shishT manushyo.n ke aachaar me.n sada vidyamaan rahtaa hai।
stri raja ki antahapurikayen vahan aane jane vale svajatiy sambandhiyon se sahvas karati theen, anya purushon ke saath sahvas nahin karti theen.
stri raja ki antahapurikayen vahan aane jane vale svajatiy sambandhiyon se sahvas karati theen, anya purushon ke saath sahvas nahin karti theen.
aatmavishvaas saphaltaa ka pratham rahasya hai।
aatmavishvaas saphaltaa ka pratham rahasya hai।
bhasha ko qarib se dekhne par jivan ka rahasya pata chal sakta hai.
bhasha ko qarib se dekhne par jivan ka rahasya pata chal sakta hai.
saundarya mein rahasya na ho to wo ek khubsurat chaukhata hai.
saundarya mein rahasya na ho to wo ek khubsurat chaukhata hai.
gyaan mein parichay bhi hota hai, rahasya bhi, hum kya jante hain, ye kabhi bata nahin sakte.
gyaan mein parichay bhi hota hai, rahasya bhi, hum kya jante hain, ye kabhi bata nahin sakte.
apne ghar ka saradravya (sampatti) aur pati ki salah (gupt baat) kisi dusre se nahin batana chahiye.
apne ghar ka saradravya (sampatti) aur pati ki salah (gupt baat) kisi dusre se nahin batana chahiye.
har wekti ek rahasy hai wo swayan ko samajh nahin pata bahut se log rasta dikhate hain lekin kuch logon ko hi rasta dikhta hai
har wekti ek rahasy hai wo swayan ko samajh nahin pata bahut se log rasta dikhate hain lekin kuch logon ko hi rasta dikhta hai
advaitavad ya brahmavad ko lekar chalnevali bhavna se sookshm aur uchch koti ke rahasyavad ki pratishtha hoti hai.
advaitavad ya brahmavad ko lekar chalnevali bhavna se sookshm aur uchch koti ke rahasyavad ki pratishtha hoti hai.
जहाँ रहस्य लगातार घटते जा रहे हैं, उस दुनिया में भी अज्ञात का अस्तित्व अब भी बना हुआ है।
aaj ik aur baras biit gayā us ke baġhair
jis ke hote hue hote the zamāne mere
