1 پر

dharm strii par Tika hai, sabhyata strii par nirbhar hai aur faishan kii ja.D bhii vahii hai। baat kyo.n ba.Dhaa.o, ek shabd me.n kaho - duniyaa strii par Tikii hai।

dharm strii par Tika hai, sabhyata strii par nirbhar hai aur faishan kii ja.D bhii vahii hai। baat kyo.n ba.Dhaa.o, ek shabd me.n kaho - duniyaa strii par Tikii hai।

dharm ke bina to hindustan ka ya kisi bhi desh ka kaam chal sakta hai; lekin ek sajha mithkavli ke bina, kisi desh ka kaam nahin chal sakta.

dharm ke bina to hindustan ka ya kisi bhi desh ka kaam chal sakta hai; lekin ek sajha mithkavli ke bina, kisi desh ka kaam nahin chal sakta.

atithi kaisaa bhii ho, uskaa aatithya karnaa shreshTh dharm hai।

atithi kaisaa bhii ho, uskaa aatithya karnaa shreshTh dharm hai।

dharm bhay se uupar uthne ka upaay hai; kyonki dharm jivan ko joDne vala setu hai.

dharm bhay se uupar uthne ka upaay hai; kyonki dharm jivan ko joDne vala setu hai.

kisi bhi dharm mein hue prasiddh wyaktiyon ke jiwan charitr mein dosh malum hone par, us par zor dekar us dharm ko kosna nindkon ka tariqa hai, parantu aise dosh ko dusron ke liye achran mein lane ke niyam ki bhanti pesh karna adharm hain aur uska wirodh kiya ja sakta hai

kisi bhi dharm mein hue prasiddh wyaktiyon ke jiwan charitr mein dosh malum hone par, us par zor dekar us dharm ko kosna nindkon ka tariqa hai, parantu aise dosh ko dusron ke liye achran mein lane ke niyam ki bhanti pesh karna adharm hain aur uska wirodh kiya ja sakta 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।

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।

ghumakkaD dharm brahman dharm jaisa sankuchit dharm nahin hai jismen striyon ke liye sthaan nahin ho. striyan ismen utna hi adhikar rakhti hain jitna purush.

ghumakkaD dharm brahman dharm jaisa sankuchit dharm nahin hai jismen striyon ke liye sthaan nahin ho. striyan ismen utna hi adhikar rakhti hain jitna purush.

shastron ne hamein do bahumulya vachan diye hain. unmen se ek hai—‘ahinsa parmo dharmः’ aur dusra hai—‘satyannasti paro dharmः. ’

shastron ne hamein do bahumulya vachan diye hain. unmen se ek hai—‘ahinsa parmo dharmः’ aur dusra hai—‘satyannasti paro dharmः. ’

yadi anya sabhii dharm granth jalkar bhasm ho jaaye.n to bhii is (giitaa) amar guTke ke saat sau shlok yah bataane ke li.e kaaphii hai.n ki hinduu dharm kyaa hai aur use jiivan me.n kaise utaaraa ja saktaa hai।

yadi anya sabhii dharm granth jalkar bhasm ho jaaye.n to bhii is (giitaa) amar guTke ke saat sau shlok yah bataane ke li.e kaaphii hai.n ki hinduu dharm kyaa hai aur use jiivan me.n kaise utaaraa ja saktaa hai।

main jivan ke baad ke jivan ki kalpana nahin kar pata ha jaise iisai ya anya dharmon ke log vishvas rakhte hain aur mante hain jaise ki sage sambandhiyon aur doston ke saath hui batachit jise maut aakar badhit kar deti hai, aur jo aage bhi jari rahti hai.

main jivan ke baad ke jivan ki kalpana nahin kar pata ha jaise iisai ya anya dharmon ke log vishvas rakhte hain aur mante hain jaise ki sage sambandhiyon aur doston ke saath hui batachit jise maut aakar badhit kar deti hai, aur jo aage bhi jari rahti hai.

ek sangthit dharmacharyon aur purohiton ki parampara jab bhagvan ke naam par agyan aur andhvishvas ka raaj chalaye, aur rajanaitik satta ismen sahyog de kyonki uski bhi isse raksha hoti hai, tab ye donon sattayen kroor aur manav pragti virodhi hoti hain.

ek sangthit dharmacharyon aur purohiton ki parampara jab bhagvan ke naam par agyan aur andhvishvas ka raaj chalaye, aur rajanaitik satta ismen sahyog de kyonki uski bhi isse raksha hoti hai, tab ye donon sattayen kroor aur manav pragti virodhi hoti hain.

samaaj ne striimaryaadaa ka jo muulya nishchit kar diyaa hai, keval vahii uskii guruta ka maapdanD nahiin। strii kii aatma me.n uskii maryaada kii jo siimaa ankit rahtii hai, vah samaaj ke muulya se bahut adhik guru aur nishchit hai, isii se sansaar bhar ka samarthan paakar jiivan ka saudaa karne vaalii

samaaj ne striimaryaadaa ka jo muulya nishchit kar diyaa hai, keval vahii uskii guruta ka maapdanD nahiin। strii kii aatma me.n uskii maryaada kii jo siimaa ankit rahtii hai, vah samaaj ke muulya se bahut adhik guru aur nishchit hai, isii se sansaar bhar ka samarthan paakar jiivan ka saudaa karne vaalii

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।

dharm koi bhi ho, bhagvan ya khuda ka nivas kale dhan ki tijoDi mein aur ghairkanuni sharab ki botal mein rahta hai. bhagvan ksheer sagar mein nahin, ghairkanuni madira sagar mein vishram karte hain.

dharm koi bhi ho, bhagvan ya khuda ka nivas kale dhan ki tijoDi mein aur ghairkanuni sharab ki botal mein rahta hai. bhagvan ksheer sagar mein nahin, ghairkanuni madira sagar mein vishram karte hain.

dharm ka paalan karte hu.e hii jo dhan praapt hotaa hai, vahii sachchaa dhan hai jo adharm se praapt hotaa hai vah dhan to dhikkaar dene yogya hai। sansaar me.n dhan kii ichchhaa se shaashvat dharm ka tyaag kabhii nahii.n karnaa chaahi.e।

dharm ka paalan karte hu.e hii jo dhan praapt hotaa hai, vahii sachchaa dhan hai jo adharm se praapt hotaa hai vah dhan to dhikkaar dene yogya hai। sansaar me.n dhan kii ichchhaa se shaashvat dharm ka tyaag kabhii nahii.n karnaa chaahi.e।

sare dharmik anushthan munafakhor, kalabazari, jamakhor, shoshak karate hain. ye aam adami ko nishkriy aur moorkh banate hain.

sare dharmik anushthan munafakhor, kalabazari, jamakhor, shoshak karate hain. ye aam adami ko nishkriy aur moorkh banate hain.

pratyek vyakti ko svtantrta aur bandhan donon chahiye; svaarth tatha pararth donon ki avashyakta hai, anyatha wo jivanmukt hokar bhi kisi ko kuch nahin de pata.

pratyek vyakti ko svtantrta aur bandhan donon chahiye; svaarth tatha pararth donon ki avashyakta hai, anyatha wo jivanmukt hokar bhi kisi ko kuch nahin de pata.

kamopbhog ka lakshya sukhaprapti hai tatha dharm aur arth ka phal bhi sukhaprapti hai.

kamopbhog ka lakshya sukhaprapti hai tatha dharm aur arth ka phal bhi sukhaprapti hai.

merii deshabhakti ko.ii varjanshiil vastu nahii.n hai। vah to sarvagrahaNshiil hai aur mai.n a.isii deshabhakti ko sviikaar nahii.n karuu.ngaa jiskaa uddeshya duusre raashTro.n ke dukh ka laabh uThaanaa ya unkaa shoshaN karnaa ho। merii deshabhakti kii jo kalpanaa hai va har haalat me.n hamesha, binaa apvaad ke samast maanav

merii deshabhakti ko.ii varjanshiil vastu nahii.n hai। vah to sarvagrahaNshiil hai aur mai.n a.isii deshabhakti ko sviikaar nahii.n karuu.ngaa jiskaa uddeshya duusre raashTro.n ke dukh ka laabh uThaanaa ya unkaa shoshaN karnaa ho। merii deshabhakti kii jo kalpanaa hai va har haalat me.n hamesha, binaa apvaad ke samast maanav

kaamnaa, bhay, lobh athvaa jiivan-rakshaa ke li.e bhii dharm ka tyaag nahii.n karnaa chaahi.e। dharm nitya hai jabki sukh-duःkha anitya hain, jiiv nitya hai tathaa bandhan ka hetu anitya hai।

kaamnaa, bhay, lobh athvaa jiivan-rakshaa ke li.e bhii dharm ka tyaag nahii.n karnaa chaahi.e। dharm nitya hai jabki sukh-duःkha anitya hain, jiiv nitya hai tathaa bandhan ka hetu anitya hai।

jis prakar ganga ki dhara ko parvat pradeshiy, ya uttraprdeshiy ya bihari, ya bangali kahna nirarthak hai, usi prakar satya, dharm aur sanskriti prbhriti mahasampad bhi avichchhedya aur simatit hai.

jis prakar ganga ki dhara ko parvat pradeshiy, ya uttraprdeshiy ya bihari, ya bangali kahna nirarthak hai, usi prakar satya, dharm aur sanskriti prbhriti mahasampad bhi avichchhedya aur simatit hai.

mujhe is baat mukammal taur par yaqin ho chuka hai ki hinduon ke beech rahte hue DipresD klasez ko barabari ka darja mil hi nahin sakta kyonki hindu dharm khaDa hi asmanata ki buniyadi par hai.

mujhe is baat mukammal taur par yaqin ho chuka hai ki hinduon ke beech rahte hue DipresD klasez ko barabari ka darja mil hi nahin sakta kyonki hindu dharm khaDa hi asmanata ki buniyadi par hai.

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.

ek vibhajit samuh hain (. . . ) jo usi jati vyavastha se sankrmit hain jismen ve bhi utni hi astha rakhte hain jitni savarn hindu rakhte hain. asprishyon ke beech maujud jati vyavastha ne paraspar prtidvandvita aur iirshya ko janm diya hai aur isne sajha karyvaiyon ko asambhav bana diya hai.

ek vibhajit samuh hain (. . . ) jo usi jati vyavastha se sankrmit hain jismen ve bhi utni hi astha rakhte hain jitni savarn hindu rakhte hain. asprishyon ke beech maujud jati vyavastha ne paraspar prtidvandvita aur iirshya ko janm diya hai aur isne sajha karyvaiyon ko asambhav bana diya hai.

yagya, adhyayan, daan, tap, satya, kshama, dayaa aur nirlobhtaa—ye. dharm ke aaTh prakaar ke maarg bataaye gaye hain। inme.n se pahle chaaro.n ka to ko.ii dambh ke li.e bhii sevan kar saktaa hai, parantu antim chaar to jo mahaatma nahii.n hai, unme.n rah hii nahii.n sakte।

yagya, adhyayan, daan, tap, satya, kshama, dayaa aur nirlobhtaa—ye. dharm ke aaTh prakaar ke maarg bataaye gaye hain। inme.n se pahle chaaro.n ka to ko.ii dambh ke li.e bhii sevan kar saktaa hai, parantu antim chaar to jo mahaatma nahii.n hai, unme.n rah hii nahii.n sakte।

dharm kuchh sankuchit samprdaay nahii.n hai, keval baahyaachaar nahii.n hai। vishaal, vyaapak dharm hai i.ishvratv ke vishay me.n hamaarii achal shraddhaa, punarjanm me.n aviral shraddhaa, satya aur ahinsaa me.n hamaarii sampuurN shraddhaa।

dharm kuchh sankuchit samprdaay nahii.n hai, keval baahyaachaar nahii.n hai। vishaal, vyaapak dharm hai i.ishvratv ke vishay me.n hamaarii achal shraddhaa, punarjanm me.n aviral shraddhaa, satya aur ahinsaa me.n hamaarii sampuurN shraddhaa।

mai.n sab dharmo ko sach maanata huu.n। magar a.isaa ek bhii dharm nahii.n hai jo sampuurNtaa ka daavaa kar sake। kyonki dharm to hame.n manushya jaisii apuurN satta dvaara miltaa hai, akelaa i.ishvar hii sampuurN hai। atev hinduu hone ke kaaraN apne li.e hinduu dharm ko sarvashreshTh maante hu.e bhii mai.n

mai.n sab dharmo ko sach maanata huu.n। magar a.isaa ek bhii dharm nahii.n hai jo sampuurNtaa ka daavaa kar sake। kyonki dharm to hame.n manushya jaisii apuurN satta dvaara miltaa hai, akelaa i.ishvar hii sampuurN hai। atev hinduu hone ke kaaraN apne li.e hinduu dharm ko sarvashreshTh maante hu.e bhii mai.n

rashtriyata jatiyata nahin hai. rashtriyata dharmik siddhanton ka dayara nahin hai. rashtriyata samajik bandhnon ka ghera nahin hai. rashtriyata ka janm desh ke svarup se hota hai. uski simayen desh ki simayen hain.

rashtriyata jatiyata nahin hai. rashtriyata dharmik siddhanton ka dayara nahin hai. rashtriyata samajik bandhnon ka ghera nahin hai. rashtriyata ka janm desh ke svarup se hota hai. uski simayen desh ki simayen hain.

dhan ki prabhuta ya punjivad jitna garhit hai utna hi garhit roop dharm aur adhikar ka ho sakta hai; phir uske vishay mein to kahna hi vyarth hai jise dhan, dharm aur adhikar tinon prakar ki prabhuta praapt ho chuki ho.

dhan ki prabhuta ya punjivad jitna garhit hai utna hi garhit roop dharm aur adhikar ka ho sakta hai; phir uske vishay mein to kahna hi vyarth hai jise dhan, dharm aur adhikar tinon prakar ki prabhuta praapt ho chuki ho.

hamein apni teen avasthayen dikhai deti hain. tinon hi baDe stron par manav jivan ka nirman kar Dalti hain. ek avastha hai prakritik, dusri dharmik naitikta ki aur tisri hoti hai adhyatmikta ki.

hamein apni teen avasthayen dikhai deti hain. tinon hi baDe stron par manav jivan ka nirman kar Dalti hain. ek avastha hai prakritik, dusri dharmik naitikta ki aur tisri hoti hai adhyatmikta ki.

he raajaa! dhan se dharm ka paalan, kaamnaa kii puurti, svarg kii praapti, harsh kii vriddhi, krodh kii saphaltaa, shaastro.n ka shrvaN aur adhyayan tathaa shatru.o.n ka daman – ye sabhii vahii kaarya siddh hote hain।

he raajaa! dhan se dharm ka paalan, kaamnaa kii puurti, svarg kii praapti, harsh kii vriddhi, krodh kii saphaltaa, shaastro.n ka shrvaN aur adhyayan tathaa shatru.o.n ka daman – ye sabhii vahii kaarya siddh hote hain।

mai.n samjhaa duu.n ki dharm se mera kyaa matlab hai। mera matlab hinduu dharm se nahii.n hai jiskii mai.n beshak aur sab dharm se jyaadaa qiimat aa.nktaa huu.n। mera matlab us muul dharm se hai jo hinduu dharm se kahii.n kahii.n uchchatar hai, jo manushya ke svbhaav tak ka parivartan kar detaa hai, jo hame.n ant

mai.n samjhaa duu.n ki dharm se mera kyaa matlab hai। mera matlab hinduu dharm se nahii.n hai jiskii mai.n beshak aur sab dharm se jyaadaa qiimat aa.nktaa huu.n। mera matlab us muul dharm se hai jo hinduu dharm se kahii.n kahii.n uchchatar hai, jo manushya ke svbhaav tak ka parivartan kar detaa hai, jo hame.n ant

har tarah ke chor karm ghoos, kalabazari, munafakhori, rajanaitik beimani, pakhanD sabki sadhana dharm ki madad se hoti hai

har tarah ke chor karm ghoos, kalabazari, munafakhori, rajanaitik beimani, pakhanD sabki sadhana dharm ki madad se hoti hai

ek vyakti dvaara duusre vyakti ka dharm parivartan karne ko mai.n uchit nahii.n maanata। merii koshish kisii duusre ke dhaarmik vishvaas ko hilaane kii ya unkii niinv khodne kii nahiin, balki use apne1 dharm ka ek achchhaa anuyaayii banaane kii honii chaahi.e। iskaa taatparya hai sabhii dharmo.n kii sach

ek vyakti dvaara duusre vyakti ka dharm parivartan karne ko mai.n uchit nahii.n maanata। merii koshish kisii duusre ke dhaarmik vishvaas ko hilaane kii ya unkii niinv khodne kii nahiin, balki use apne1 dharm ka ek achchhaa anuyaayii banaane kii honii chaahi.e। iskaa taatparya hai sabhii dharmo.n kii sach

meri raay mein hindu dharm mein dikhai paDne vali asprishyata ka vartaman roop iishvar aur manushya ke khilaf kiya gaya bhayankar apradh hai aur isliye wo ek aisa vish hai jo dhire dhire hindu dharm ke praan ko hi niःshesh kiye de raha hai.

meri raay mein hindu dharm mein dikhai paDne vali asprishyata ka vartaman roop iishvar aur manushya ke khilaf kiya gaya bhayankar apradh hai aur isliye wo ek aisa vish hai jo dhire dhire hindu dharm ke praan ko hi niःshesh kiye de raha hai.

bhaaratiiy dharm ne aur bhaaratiiy sanskriti ne kabhii nahii.n kahaa ki keval hamaaraa hii ek dharm sachchaa hai aur baakii ke jhuuThe hain। ham to maante hai.n ki sab dharm sachche hain, manushya ke kalyaaN ke li.e prakaT hu.e hain। sab mil kar inkaa ek vish‍aal parivaar bantaa hai। is paarivaarikta ko aur aatmiiyata ko

bhaaratiiy dharm ne aur bhaaratiiy sanskriti ne kabhii nahii.n kahaa ki keval hamaaraa hii ek dharm sachchaa hai aur baakii ke jhuuThe hain। ham to maante hai.n ki sab dharm sachche hain, manushya ke kalyaaN ke li.e prakaT hu.e hain। sab mil kar inkaa ek vish‍aal parivaar bantaa hai। is paarivaarikta ko aur aatmiiyata ko

manushya ka sarvopari uddeshya, sarvashreshth parakram dharm hi hai aur ye sab se asan hai.

manushya ka sarvopari uddeshya, sarvashreshth parakram dharm hi hai aur ye sab se asan hai.

dharm sampuurN jiivan kii paddhati hai। dharm jiivan ka svbhaav hai। a.isaa nahii.n ho saktaa ki ham kuchh kaarya to dharm kii maujuudgii me.n kare.n aur baakii kaamo.n ke samay use bhuul jaa.e.n।

dharm sampuurN jiivan kii paddhati hai। dharm jiivan ka svbhaav hai। a.isaa nahii.n ho saktaa ki ham kuchh kaarya to dharm kii maujuudgii me.n kare.n aur baakii kaamo.n ke samay use bhuul jaa.e.n।

samaaj dharm ke kaaraN se sangThit rahte hai.n chaahe log uskaa (dharm ka pradarshan kare.n ya use apne hriday me.n rakhen। jab dharm samaapt ho jaataa hai tab paarasparik vishvaas bhii nashT ho jaataa hai, logo.n ka aachraN bhrashT ho jaataa hai aur uskaa phal raashTr ko bhugatnaa pa.Dtaa hai। dharm sulaane vaala

samaaj dharm ke kaaraN se sangThit rahte hai.n chaahe log uskaa (dharm ka pradarshan kare.n ya use apne hriday me.n rakhen। jab dharm samaapt ho jaataa hai tab paarasparik vishvaas bhii nashT ho jaataa hai, logo.n ka aachraN bhrashT ho jaataa hai aur uskaa phal raashTr ko bhugatnaa pa.Dtaa hai। dharm sulaane vaala

dayaa aur kshama bhii maanav ke dharm hain, to shaktivaan honaa aur upyukt samay par desh aur dharm kii rakshaa ke li.e shakti ka prayog karnaa bhii dharm hai।

dayaa aur kshama bhii maanav ke dharm hain, to shaktivaan honaa aur upyukt samay par desh aur dharm kii rakshaa ke li.e shakti ka prayog karnaa bhii dharm hai।

dharm ka janm agyan aur Dar se hua—adim manushya ke prkriti aur jagat ke bare mein agyan aur Dar se. phir dharm sansthagat hua. rajasatta ke saath mila. shoshan ka jariya bana.

dharm ka janm agyan aur Dar se hua—adim manushya ke prkriti aur jagat ke bare mein agyan aur Dar se. phir dharm sansthagat hua. rajasatta ke saath mila. shoshan ka jariya bana.

pujari janta hai, bhagvan chahe kahin aur hon magar mandir mein to qatii nahin hai. musalman janta hai ki khuda kahin hoga to masjid ke bahar hoga, yahan to nahin hai. magar apna dhandha isi mein surakshit hai ki logon ko vishvas dilayen ki yagya se unka kalyan hoga. mandir aur masjid mein ki gai pukar bhagvan ekdam sunta hai. sidhi ‘haut lain’ hai.

pujari janta hai, bhagvan chahe kahin aur hon magar mandir mein to qatii nahin hai. musalman janta hai ki khuda kahin hoga to masjid ke bahar hoga, yahan to nahin hai. magar apna dhandha isi mein surakshit hai ki logon ko vishvas dilayen ki yagya se unka kalyan hoga. mandir aur masjid mein ki gai pukar bhagvan ekdam sunta hai. sidhi ‘haut lain’ hai.

adhir na bano, utavli na karo. dhairypurn, eknishth tatha shantipurn karm ke dvara hi saphalta milti hai.

adhir na bano, utavli na karo. dhairypurn, eknishth tatha shantipurn karm ke dvara hi saphalta milti hai.

pratyek jaati me.n manushya ko baalyakaal hii me.n ek dharm-sangh ka sadasya banaa dene kii muurkhtaapuurN pratha chalii aa rahii hai। jab usme.n jigyaasaa nahiin, prerNaa nahiin, tab uske dharmagrhaN karne ka kyaa taatparya ho saktaa hai?

pratyek jaati me.n manushya ko baalyakaal hii me.n ek dharm-sangh ka sadasya banaa dene kii muurkhtaapuurN pratha chalii aa rahii hai। jab usme.n jigyaasaa nahiin, prerNaa nahiin, tab uske dharmagrhaN karne ka kyaa taatparya ho saktaa hai?

dharm aur kavita mein antar aspasht hai. kavita hriday ki sahj sanvedna hai (is ghisi piti paribhasha ke liye pathak kshama karen), jabki dharm ek ruDhi hai.

dharm aur kavita mein antar aspasht hai. kavita hriday ki sahj sanvedna hai (is ghisi piti paribhasha ke liye pathak kshama karen), jabki dharm ek ruDhi hai.

dharm se arth praapt hotaa hai। dharm ke sukh ka uday hotaa hai। dharm se hii manushya sab kuchh paata hai। is sansaar me.n dharm hii saar hai।

dharm se arth praapt hotaa hai। dharm ke sukh ka uday hotaa hai। dharm se hii manushya sab kuchh paata hai। is sansaar me.n dharm hii saar hai।

pratyek dharm iishvar ki prapti hi sikhata hai. iishvar prapti se hi manav ki samasyaon ka ant ho sakta hai.

pratyek dharm iishvar ki prapti hi sikhata hai. iishvar prapti se hi manav ki samasyaon ka ant ho sakta hai.

dhan-sanchay se hii dharm, kaam, lok tathaa parlok kii siddhi hotii hai। dhan ko dharm se hii paane kii ichchhaa kare, adharm se kabhii nahiin।

dhan-sanchay se hii dharm, kaam, lok tathaa parlok kii siddhi hotii hai। dhan ko dharm se hii paane kii ichchhaa kare, adharm se kabhii nahiin।

dharm vyaktigat sadhana ki cheez zarur hai, lekin jab wo samajik roop leta hai aur ruDhiyon aur andhvishvason ke adhar par samaj mein atyachar ya vidvesh phailane ki koshish karta hai, aise mein us par prahar karne ki zarurat hoti hai.

dharm vyaktigat sadhana ki cheez zarur hai, lekin jab wo samajik roop leta hai aur ruDhiyon aur andhvishvason ke adhar par samaj mein atyachar ya vidvesh phailane ki koshish karta hai, aise mein us par prahar karne ki zarurat hoti hai.