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janta ki, janta ke dvara, janta ke liye sarkar kaise apne hi liye ho jati hai, ye abraham linkan ko nahin malum tha. hamein malum hai.

janta ki, janta ke dvara, janta ke liye sarkar kaise apne hi liye ho jati hai, ye abraham linkan ko nahin malum tha. hamein malum hai.

mahakavi vidyapati madhyakal ke pahle aise kavi hain jinki padavali mein jan bhasha mein jansanskriti ki abhivyakti hui hai.

mahakavi vidyapati madhyakal ke pahle aise kavi hain jinki padavali mein jan bhasha mein jansanskriti ki abhivyakti hui hai.

jo log ‘janta ka sahitya’ se ye matlab lete hain ki wo sahitya janta ke turant samajh mein aaye, janta uska marm pa sake, yahi uski pahli kasauti hai—ve log ye bhool jate hain ki janta ko pahle sushikshit aur susanskrit karna hai.

jo log ‘janta ka sahitya’ se ye matlab lete hain ki wo sahitya janta ke turant samajh mein aaye, janta uska marm pa sake, yahi uski pahli kasauti hai—ve log ye bhool jate hain ki janta ko pahle sushikshit aur susanskrit karna hai.

aaj ke yug mein sahitya ka ye karya hai ki wo janta ke buddhi tatha hriday ki is bhookh pyaas ka chitran kare, aur use muktipath par agrasar karne ke liye aisi kala ka vikas kare jisse janta prerna praapt kar sake aur jo svayan janta se prerna le sake.

aaj ke yug mein sahitya ka ye karya hai ki wo janta ke buddhi tatha hriday ki is bhookh pyaas ka chitran kare, aur use muktipath par agrasar karne ke liye aisi kala ka vikas kare jisse janta prerna praapt kar sake aur jo svayan janta se prerna le sake.

‘janta ka sahitya’ ka arth janta ko turant hi samajh mein anevale sahitya se hargiz nahin.

‘janta ka sahitya’ ka arth janta ko turant hi samajh mein anevale sahitya se hargiz nahin.

prarambhik shreni ke liye upyukt sahitya to sahitya hai, aur sarvochch shreni ke liye upyukt janta ka sahitya nahin hai, ye kahna janta se gaddari karna hai.

prarambhik shreni ke liye upyukt sahitya to sahitya hai, aur sarvochch shreni ke liye upyukt janta ka sahitya nahin hai, ye kahna janta se gaddari karna hai.

shoshkon ke varg svarthon ko jab koi chunauti deta hai, to us varg ke prvaktta kahte hain—yah adami khuda se laD raha hai. khuda ko praivet sampatti ka rakshak aur shoshan ka ejent tabhi se bana liya gaya tha, jab manushya ne uske hone ki kalpana ki thi.

shoshkon ke varg svarthon ko jab koi chunauti deta hai, to us varg ke prvaktta kahte hain—yah adami khuda se laD raha hai. khuda ko praivet sampatti ka rakshak aur shoshan ka ejent tabhi se bana liya gaya tha, jab manushya ne uske hone ki kalpana ki thi.

jo kavya sarvsadharan ki samajh ke bahar hota hai, wo bahut kam lokamanya hota hai.

jo kavya sarvsadharan ki samajh ke bahar hota hai, wo bahut kam lokamanya hota hai.

miDiya ka ye adhunik unmaad nirasta par bhishan hamla hai, kyonki, hamein iimandari ke saath svikar karna chahiye ki zayadatar logon ke jivan aise hain, jinka asani—se anuman lagaya ja sakta hai.

miDiya ka ye adhunik unmaad nirasta par bhishan hamla hai, kyonki, hamein iimandari ke saath svikar karna chahiye ki zayadatar logon ke jivan aise hain, jinka asani—se anuman lagaya ja sakta hai.

shakti ka prayog atyant avashyak hone par hi uchit hai aur aam janta ke tamam andolnon ke liye ahinsa ki niti apriharya hai.

shakti ka prayog atyant avashyak hone par hi uchit hai aur aam janta ke tamam andolnon ke liye ahinsa ki niti apriharya hai.

loktantrik chunavon ka sara maqsad baDi baDi samasyaon par matdataon ke vichar ko samajhna aur matdataon ko unke pratinidhiyon ko chunne ki taqat pradan karna hai.

loktantrik chunavon ka sara maqsad baDi baDi samasyaon par matdataon ke vichar ko samajhna aur matdataon ko unke pratinidhiyon ko chunne ki taqat pradan karna hai.

agar koi mujhse puchhe ki bharatiyon ke charitr ki sabse baDi visheshata kya hai, to main kahunga—mauqe bamauqe anayas parichay baDhan, atmiyata paida karna adami ko apni aatma mein samet lene ke liye bharatiy kitna aatur rahta hai.

agar koi mujhse puchhe ki bharatiyon ke charitr ki sabse baDi visheshata kya hai, to main kahunga—mauqe bamauqe anayas parichay baDhan, atmiyata paida karna adami ko apni aatma mein samet lene ke liye bharatiy kitna aatur rahta hai.

ab koi adami surakshit nahin hai. ek din aisa aayeg, jab is desh ke aadhe adamiyon ki jaanch ho rahi hogi; aur baqi aadhe jaanch kamishnon mein honge.

ab koi adami surakshit nahin hai. ek din aisa aayeg, jab is desh ke aadhe adamiyon ki jaanch ho rahi hogi; aur baqi aadhe jaanch kamishnon mein honge.

kisi na kisi tarah ki tapasya ka khayal hindustani vicharadhara ka ek ang hai, aur aisa khayal na sirf choti ke vicharkon ke yahan hai, balki sadharan anpaDh janta mein phaila hua hai.

kisi na kisi tarah ki tapasya ka khayal hindustani vicharadhara ka ek ang hai, aur aisa khayal na sirf choti ke vicharkon ke yahan hai, balki sadharan anpaDh janta mein phaila hua hai.

janta ki prvrittiyon ka ausat nikalne par dharm ka jo maan nirdharit hota hai, vahi lokadharm hota hai.

janta ki prvrittiyon ka ausat nikalne par dharm ka jo maan nirdharit hota hai, vahi lokadharm hota hai.

hamare desh ke logon mein na vichar hai, na gunagrahakta. iske viprit ek sahastr varsh ke dasatv ke svabhavik parinamasvrup unmen bhishan iirshya hai aur unki prkriti sandehshil hai, jiske karan ve pratyek ne vichar ka virodh karte hain.

hamare desh ke logon mein na vichar hai, na gunagrahakta. iske viprit ek sahastr varsh ke dasatv ke svabhavik parinamasvrup unmen bhishan iirshya hai aur unki prkriti sandehshil hai, jiske karan ve pratyek ne vichar ka virodh karte hain.

jo shasak jitna adhik bhrashtachari ho, use praja ko sadachari banane ka usi anupat mein prayatn karna chahiye.

jo shasak jitna adhik bhrashtachari ho, use praja ko sadachari banane ka usi anupat mein prayatn karna chahiye.

har raashtr ke liye aur har vyakti ke liye jisko baDhna hai, kaam kaaj aur soch vichar ke un sankare gheron ko, jinmen zyadatar log bahut arse se rahte aaye hain, chhoDna hogi, aur samanvay par khaas dhyaan dena hoga.

har raashtr ke liye aur har vyakti ke liye jisko baDhna hai, kaam kaaj aur soch vichar ke un sankare gheron ko, jinmen zyadatar log bahut arse se rahte aaye hain, chhoDna hogi, aur samanvay par khaas dhyaan dena hoga.

sabhya samaj ki jo bhasha ho usi bhasha mein gadya padyatmak sahitya hona chahiye.

sabhya samaj ki jo bhasha ho usi bhasha mein gadya padyatmak sahitya hona chahiye.

bhrashtachar agar apne haath se ho to wo praja ke liye hitkari hai. dusre ke haath se bhrashtachar ho to wo praja ke liye dukhdai hai. isiliye railiyan nikalnevale, pradarshan karne vale ye dal chahte hain ki shasakiy bhrashta chaar karne ka adhikar inhen mil jaye. inka bhrashtachar itna pavitra hoga ki janta apne aap sukhi ho jayegi.

bhrashtachar agar apne haath se ho to wo praja ke liye hitkari hai. dusre ke haath se bhrashtachar ho to wo praja ke liye dukhdai hai. isiliye railiyan nikalnevale, pradarshan karne vale ye dal chahte hain ki shasakiy bhrashta chaar karne ka adhikar inhen mil jaye. inka bhrashtachar itna pavitra hoga ki janta apne aap sukhi ho jayegi.

vastav kisi kranti se samanya adami ko azadi nahin milti. wo hamesha ghulam rahta hai. azadi hamesha shasak aur shoshak varg ko milti hai.

vastav kisi kranti se samanya adami ko azadi nahin milti. wo hamesha ghulam rahta hai. azadi hamesha shasak aur shoshak varg ko milti hai.

kusanskaron, kuprthaon aur mithya vishvason mein apadamastak Dhanke hue vishal janasmuh ka upyog bilkul us tarah kiya ja raha hai jis tarah karkhanevala ‘kachche maal’ ka upyog karta hai.

kusanskaron, kuprthaon aur mithya vishvason mein apadamastak Dhanke hue vishal janasmuh ka upyog bilkul us tarah kiya ja raha hai jis tarah karkhanevala ‘kachche maal’ ka upyog karta hai.

bhakti andolan jansanskriti ke apurv utkarsh ka akhil bharatiy andolan hai. aise andolan mein anek svron ka samavesh koi ashcharya ki baat nahin hai.

bhakti andolan jansanskriti ke apurv utkarsh ka akhil bharatiy andolan hai. aise andolan mein anek svron ka samavesh koi ashcharya ki baat nahin hai.

janta achchhi tarah janti hai ki neta bhavnaon ke vyapari hote hain, phir bhi unki baton mein aa jate hain.

janta achchhi tarah janti hai ki neta bhavnaon ke vyapari hote hain, phir bhi unki baton mein aa jate hain.

aam taur par, bangladesh ke log atyant bhavuk hain aur ek baar kisi ko apnana shuru kar den, to kuch bhi kar Dalte hain. aur agar ve aapko napsand karen to puri tarah thukra denge.

aam taur par, bangladesh ke log atyant bhavuk hain aur ek baar kisi ko apnana shuru kar den, to kuch bhi kar Dalte hain. aur agar ve aapko napsand karen to puri tarah thukra denge.

jo sarvajnon ke liye labhya hogi, sarvajnon ko sparsh kar sakegi, vahi shreshth kala hai.

jo sarvajnon ke liye labhya hogi, sarvajnon ko sparsh kar sakegi, vahi shreshth kala hai.

sachcha manavvadi kaun hai, iski pahchan janta par bharosa rakhe bina uske paksh mein kiye ge hazaron karyon se utni nahin hoti, jitni janta par kiye ge bharose se hoti hai, kyonki ye bharosa hi use janta ke sangharsh mein shamil karta hai.

sachcha manavvadi kaun hai, iski pahchan janta par bharosa rakhe bina uske paksh mein kiye ge hazaron karyon se utni nahin hoti, jitni janta par kiye ge bharose se hoti hai, kyonki ye bharosa hi use janta ke sangharsh mein shamil karta hai.

yadi sarkar sahishnu hoti hai to janta bure margon se door rahti hai. yadi sarkar ki taraf se anavashyak hastakshep hota hai to log shasan ko niymon ka ulanghan karne lagte hain.

yadi sarkar sahishnu hoti hai to janta bure margon se door rahti hai. yadi sarkar ki taraf se anavashyak hastakshep hota hai to log shasan ko niymon ka ulanghan karne lagte hain.

sansad ko sanvidhan ka dushman mankar aap sanvidhan ki raksha kaise kar sakte hain? janta ko jantantr ka dushman maan liya jaye, to phir jantantr ki raksha kaise hogi?

sansad ko sanvidhan ka dushman mankar aap sanvidhan ki raksha kaise kar sakte hain? janta ko jantantr ka dushman maan liya jaye, to phir jantantr ki raksha kaise hogi?

hamari mahan jati do sthitiyon mein ji rahi hai—ek to iska snayu tantr Dhila ho gaya hai, so ise dasyu sundri kathaon jaisa uttejak ras chahiye. ya ise koi chinta apni aur apne desh ki nahin hai, ghi se tar maal khakar ye jati leti hai, pet par haath pherti hai.

hamari mahan jati do sthitiyon mein ji rahi hai—ek to iska snayu tantr Dhila ho gaya hai, so ise dasyu sundri kathaon jaisa uttejak ras chahiye. ya ise koi chinta apni aur apne desh ki nahin hai, ghi se tar maal khakar ye jati leti hai, pet par haath pherti hai.

janta apne bhagya ki aap malik hai. wo apne kamon ko aap karegi, vyakti ya samuh us par aagya nahin chala sakenge. uski aagya ke samne samrat aur bhikhari donon barabar honge.

janta apne bhagya ki aap malik hai. wo apne kamon ko aap karegi, vyakti ya samuh us par aagya nahin chala sakenge. uski aagya ke samne samrat aur bhikhari donon barabar honge.

chatur sarkar munh par kapDa Dalkar, lachakti phachakti, furti a kamishan ki gali se nikal jati hai aur udhar samasyayen huDdang karti rahti hain.

chatur sarkar munh par kapDa Dalkar, lachakti phachakti, furti a kamishan ki gali se nikal jati hai aur udhar samasyayen huDdang karti rahti hain.

jo panch kahta hai wo parmeshvar ki avaz hoti hai, aisa kahte hain, wo panch ke saman hai. isliye jo jagat kahta hai, vahi sahi tariqe se iishvar ka nyaay hai.

jo panch kahta hai wo parmeshvar ki avaz hoti hai, aisa kahte hain, wo panch ke saman hai. isliye jo jagat kahta hai, vahi sahi tariqe se iishvar ka nyaay hai.

janta shikshit ho ya ashikshit , smriti sabki barabar hoti hai.

janta shikshit ho ya ashikshit , smriti sabki barabar hoti hai.

utpiDiton ke vyvahar aur prtikriyaon se utpiDak sanskritik akrman ke liye prerit hota hai, lekin krantikari ko in chizon se karm ke ek bhinn siddhant ke liye prerit hona chahiye.

utpiDiton ke vyvahar aur prtikriyaon se utpiDak sanskritik akrman ke liye prerit hota hai, lekin krantikari ko in chizon se karm ke ek bhinn siddhant ke liye prerit hona chahiye.

गांधी ने भारत की प्रेतभाषा को पढ़ा और प्रेतों से वार्तालाप करके उन्हें मनुष्य जैसा बर्ताव करना सिखाया। लेकिन प्रेतों को याद ही नहीं कि गांधी उनसे मिला था। वे मंत्र के इशारे पर नाचते हैं, लेकिन उच्चार बंद होते ही उन्हें याद नहीं रहता कि मंत्र था।

bharat ke bhagya ka niptara usi din ho chuka, jab usne is (mlechchh) shabd ka avishkar kiya aur dusron se apna nata toD diya.

bharat ke bhagya ka niptara usi din ho chuka, jab usne is (mlechchh) shabd ka avishkar kiya aur dusron se apna nata toD diya.

janta ke kisi bhaag ki durvrittiyon ke sahare jo vyavastha sthapit hogi, usmen gun, sheel, kalakaushal, bal, buddhi ke asamanya utkarsh ki sambhavna kabhi nahin rahegi; pratibha ka vikas, kabhi nahin rahega.

janta ke kisi bhaag ki durvrittiyon ke sahare jo vyavastha sthapit hogi, usmen gun, sheel, kalakaushal, bal, buddhi ke asamanya utkarsh ki sambhavna kabhi nahin rahegi; pratibha ka vikas, kabhi nahin rahega.

bahusankhyak janta svabhavik taur par yahi manti hai ki myuziyam baqi jaghon se alag kuch pavitra chizon se bhara hai.

bahusankhyak janta svabhavik taur par yahi manti hai ki myuziyam baqi jaghon se alag kuch pavitra chizon se bhara hai.

sadharan janta ke liye shasakvarg ki rajaniti ki lila hamesha abujh paheli hoti hai.

sadharan janta ke liye shasakvarg ki rajaniti ki lila hamesha abujh paheli hoti hai.

chahiye ye ki liDar to janta ki nas nas ki baat janta ho, par liDar ke bare mein kuch bhi na janta ho.

chahiye ye ki liDar to janta ki nas nas ki baat janta ho, par liDar ke bare mein kuch bhi na janta ho.

utpiDkon ke liye ye avashyak hai ki ve janta ko gulam bana kar nishkriy banaye rakhne ke liye janta ke nikat pahunchen.

utpiDkon ke liye ye avashyak hai ki ve janta ko gulam bana kar nishkriy banaye rakhne ke liye janta ke nikat pahunchen.

kranti na to netaon dvara janta ke liye hoti hai, na janta dvara netaon ke liye, wo to donon ki atal ekjutta mein hoti hai

kranti na to netaon dvara janta ke liye hoti hai, na janta dvara netaon ke liye, wo to donon ki atal ekjutta mein hoti hai

itihas ke path ko theek se janchakar samajhna kathin hota hai sabhi deshon ke itihas mein dekha jata hai ki jab koi baDi ghatna samne aati hai; to uske pahle logon par kisi prabal aghat ka prabhaw paD chuka hota hai, aur logon ke man andolit ho chuke hote hain

itihas ke path ko theek se janchakar samajhna kathin hota hai sabhi deshon ke itihas mein dekha jata hai ki jab koi baDi ghatna samne aati hai; to uske pahle logon par kisi prabal aghat ka prabhaw paD chuka hota hai, aur logon ke man andolit ho chuke hote hain

janpakshiy hone valon ko astitv ka ek naya roop grhan karna chahiye kyonki ab ve vahi nahin rah sakte, jo pahle the.

janpakshiy hone valon ko astitv ka ek naya roop grhan karna chahiye kyonki ab ve vahi nahin rah sakte, jo pahle the.

raja praja ka sabse aala darjeka sevak hota hai.

raja praja ka sabse aala darjeka sevak hota hai.

azad hindustan mein sare desh par janta ka adhikar hai

azad hindustan mein sare desh par janta ka adhikar hai

kraanti aam jantaa aur vyakti se shakti ke sanchay tathaa sandhaan kii maang kartii hai।

kraanti aam jantaa aur vyakti se shakti ke sanchay tathaa sandhaan kii maang kartii hai।

jantantr mein sabse baDa Dar janta hai. aap janta se Darte hain. kripaya apne jantantr mein apni janta ko bhi sajhidar banaiye.

jantantr mein sabse baDa Dar janta hai. aap janta se Darte hain. kripaya apne jantantr mein apni janta ko bhi sajhidar banaiye.

janta ke dosh chhipakar uska bachav karna athva dosh door kiye bina adhikar praapt karna mujhe hamesha aruchikar laga hai.

janta ke dosh chhipakar uska bachav karna athva dosh door kiye bina adhikar praapt karna mujhe hamesha aruchikar laga hai.