thanDe jal ke paatr ke paas rakha hua ushn jal ka paatr jaise anjanen mein hi uski shitalta le leta hai usi prakar chupchap shikshit mahila samaj ne purush samaj ki durbaltayen atmsat kar li hain aur ab ve unki durvastha mein hi charam saphalta ki pratichchhaya dekhne lagi hain.
thanDe jal ke paatr ke paas rakha hua ushn jal ka paatr jaise anjanen mein hi uski shitalta le leta hai usi prakar chupchap shikshit mahila samaj ne purush samaj ki durbaltayen atmsat kar li hain aur ab ve unki durvastha mein hi charam saphalta ki pratichchhaya dekhne lagi hain.
stri ke liye ek durvah bandhan ghar mein hai aur usse asahya dusra bahar, ye na manna asatya hi nahin, apne prati tatha samaj ke prati anyay bhi hoga.
stri ke liye ek durvah bandhan ghar mein hai aur usse asahya dusra bahar, ye na manna asatya hi nahin, apne prati tatha samaj ke prati anyay bhi hoga.
ghumakkDi dharm chhuDane ke liye hi purush ne bahut se bandhan nari ke raste mein lagaye hain. buddh ne sirf purushon ke liye ghumakkDi karne ka adesh nahin diya, balki striyon ke liye bhi unka vahi updesh tha.
ghumakkDi dharm chhuDane ke liye hi purush ne bahut se bandhan nari ke raste mein lagaye hain. buddh ne sirf purushon ke liye ghumakkDi karne ka adesh nahin diya, balki striyon ke liye bhi unka vahi updesh tha.
hamare samaj mein nari ki ghulami ke karan aisi bhavna vyaapt ho gai hai ki purush keval nar hai aur stri keval mada, jo ek dusre ke paas keval prajanan ke prayojan se aate hain. ve aur kisi karan se, kisi aur star par mil hi nahin sakte! ye pashu star ki sthiti hai.
hamare samaj mein nari ki ghulami ke karan aisi bhavna vyaapt ho gai hai ki purush keval nar hai aur stri keval mada, jo ek dusre ke paas keval prajanan ke prayojan se aate hain. ve aur kisi karan se, kisi aur star par mil hi nahin sakte! ye pashu star ki sthiti hai.
svatvhin dhanik mahilaon ko yadi saje hue khilaune ka saubhagya praapt hai to sadharan shreni ki striyon ko kritdasi ka durbhagya.
svatvhin dhanik mahilaon ko yadi saje hue khilaune ka saubhagya praapt hai to sadharan shreni ki striyon ko kritdasi ka durbhagya.
sansar ki pragti se anbhigya, anubhav shunya, pinjarbaddh pakshi ke saman adhikar vihin, rugn, agyan nari se phir shakti sampann srishti ki aasha ki jati hai, jo mrigtrishna se tripti ke prayas ke saman hi nishphal siddh hogi.
sansar ki pragti se anbhigya, anubhav shunya, pinjarbaddh pakshi ke saman adhikar vihin, rugn, agyan nari se phir shakti sampann srishti ki aasha ki jati hai, jo mrigtrishna se tripti ke prayas ke saman hi nishphal siddh hogi.
un tamam hanikar prbhutvon ko hata dena chahiye jo logon ki nyayochit akankshaon ka daman karte hain aur unko bandhnon mein jakaD rakhne mein madad dete hain.
un tamam hanikar prbhutvon ko hata dena chahiye jo logon ki nyayochit akankshaon ka daman karte hain aur unko bandhnon mein jakaD rakhne mein madad dete hain.
jab ghulam itna sayana aur samajhdar ho jaye ki baghavat par amada ho jaye to malik ko ne sire se kalpanashil banana paDta hai.
jab ghulam itna sayana aur samajhdar ho jaye ki baghavat par amada ho jaye to malik ko ne sire se kalpanashil banana paDta hai.
nigro apni hinta se ghulam hai, shvet vyakti apni shreshthta se ghulam hai… donon hi ek vikshipt unmukhikran ke anusar vyvahar karte hain.
nigro apni hinta se ghulam hai, shvet vyakti apni shreshthta se ghulam hai… donon hi ek vikshipt unmukhikran ke anusar vyvahar karte hain.
itihas mein kabhi bhi kisi gilahri ne apne sathi jivon ki samuchi prajati ko ginne, bandi banane aur nestanabud karne ki prerna mahsus nahin ki. ye apradh advitiy roop se manushya dvara kiye jate hain.
itihas mein kabhi bhi kisi gilahri ne apne sathi jivon ki samuchi prajati ko ginne, bandi banane aur nestanabud karne ki prerna mahsus nahin ki. ye apradh advitiy roop se manushya dvara kiye jate hain.
jo bandhan purushon ki svechchhacharita ke liye itne shithil hote hain ki unhen bandhan ka anubhav hi nahin hota ve hi bandhan striyon ko paravlambini dasta mein is prakar kas dete hain ki unki sari jivani shakti shushk aur jivan niras ho jata hai.
jo bandhan purushon ki svechchhacharita ke liye itne shithil hote hain ki unhen bandhan ka anubhav hi nahin hota ve hi bandhan striyon ko paravlambini dasta mein is prakar kas dete hain ki unki sari jivani shakti shushk aur jivan niras ho jata hai.
ghar grihasthi ke prati dharmik kattarta jaisa juDav darasal bahari duniya ke prati shatruta ka hi dusra naam hai—aur anjane mein hi isse, bahari duniya ke nuqsan ke saath saath, ghar grihasthi ka, aur un uddeshyon ka jinke liye hum ji rahe hote hain, nuqsan hone lagta hai.
ghar grihasthi ke prati dharmik kattarta jaisa juDav darasal bahari duniya ke prati shatruta ka hi dusra naam hai—aur anjane mein hi isse, bahari duniya ke nuqsan ke saath saath, ghar grihasthi ka, aur un uddeshyon ka jinke liye hum ji rahe hote hain, nuqsan hone lagta hai.
apni asim vidya buddhi ka bhaar liye hue ek stri kisi ke grih ka alankar maatr bankar santusht ho sakegi, aisi aasha durasha ke atirikt aur kya ho sakti thi.
apni asim vidya buddhi ka bhaar liye hue ek stri kisi ke grih ka alankar maatr bankar santusht ho sakegi, aisi aasha durasha ke atirikt aur kya ho sakti thi.
kisi bhi sakriy aur uurjavan mastishk ko agar svtantrta se vanchit rakha jayega, to wo ghalat disha mein vikas karega, wo kisi bhi tarah satta praapt karne ka prayas karega.
kisi bhi sakriy aur uurjavan mastishk ko agar svtantrta se vanchit rakha jayega, to wo ghalat disha mein vikas karega, wo kisi bhi tarah satta praapt karne ka prayas karega.
ashiksha, agyan ya paradhinata bhale hi kisi desh ko bebal banaye rahi ho, par manushyata ki santan ne apne svatvon aur adhikaron se vanchit hona kabhi manzur nahin kiya.
ashiksha, agyan ya paradhinata bhale hi kisi desh ko bebal banaye rahi ho, par manushyata ki santan ne apne svatvon aur adhikaron se vanchit hona kabhi manzur nahin kiya.
apne mool roop ko jitna adhik Dhankne mein manushya saphal hua hai, wo utna hi sabhya kahlaya hai.
apne mool roop ko jitna adhik Dhankne mein manushya saphal hua hai, wo utna hi sabhya kahlaya hai.
dirghakal ka dasatv jaise jivan ki sfurtimti svachchhandta nasht karke us bojhil bana deta hai, nirantar arthik parvashta bhi jivan mein usi prakar prerna shunyata utpann kar deti hai.
dirghakal ka dasatv jaise jivan ki sfurtimti svachchhandta nasht karke us bojhil bana deta hai, nirantar arthik parvashta bhi jivan mein usi prakar prerna shunyata utpann kar deti hai.
manushya mein paravlambi banne ki jo prvritti shikshita mata jagrit karna chahti hain main samajhta hoon, uski shiksha bekar hai.
manushya mein paravlambi banne ki jo prvritti shikshita mata jagrit karna chahti hain main samajhta hoon, uski shiksha bekar hai.
araajakta ka ilaaj svtantrtaa hai na ki daastaa, vaise hii jaise andhvishvaas ka sachchaa ilaaj naastiktaa nahiin, dharm hai।
araajakta ka ilaaj svtantrtaa hai na ki daastaa, vaise hii jaise andhvishvaas ka sachchaa ilaaj naastiktaa nahiin, dharm hai।
jis yug mein surdas ne apni rachna ki usmen nari paradhin thi lekin lilavarnan ke madhyam se soor ne us sthiti ka svapn dekha jismen nari bandhnon ko toDkar kuntharhit taur par apne priy ke saath vichar sakti hai.
jis yug mein surdas ne apni rachna ki usmen nari paradhin thi lekin lilavarnan ke madhyam se soor ne us sthiti ka svapn dekha jismen nari bandhnon ko toDkar kuntharhit taur par apne priy ke saath vichar sakti hai.
prem mein moksh aur bandan paraspar virodhi hain. kyonki prem meksh ki bhi charam sthiti hai aur bandhan ki bhi.
prem mein moksh aur bandan paraspar virodhi hain. kyonki prem meksh ki bhi charam sthiti hai aur bandhan ki bhi.
kyaa mai.n apne hii desh me.n gulaamii karne ke li.e jindaa rahuu.n? nahiin, a.isii jindgii se mar jaana achchhaa। isse achchhii maut mumkin nahiin।
kyaa mai.n apne hii desh me.n gulaamii karne ke li.e jindaa rahuu.n? nahiin, a.isii jindgii se mar jaana achchhaa। isse achchhii maut mumkin nahiin।
prabhu varg janta par shasan karne ke liye janta ko sachcha achran nahin karne deta. ye uski vivashta hoti hai ki wo janta ko apna shabd na bolne de, use apna chintan na karne de.
prabhu varg janta par shasan karne ke liye janta ko sachcha achran nahin karne deta. ye uski vivashta hoti hai ki wo janta ko apna shabd na bolne de, use apna chintan na karne de.
gulaam ka na diin hai na dharm hai,
gulaam ke na rahiim hai, na raam hain।
gulaam ka na diin hai na dharm hai,
gulaam ke na rahiim hai, na raam hain।
jo vyakti svaya.n apne sammaan ka khyaal nahii.n kartaa vah daas hii ban jaataa hai।
jo vyakti svaya.n apne sammaan ka khyaal nahii.n kartaa vah daas hii ban jaataa hai।
svarthaparta svadhinata nahin, varan svadhinata ka antray (badhak) hai.
svarthaparta svadhinata nahin, varan svadhinata ka antray (badhak) hai.
ham sabhii kam ya adhik abhimto.n ke daas hain।
ham sabhii kam ya adhik abhimto.n ke daas hain।
adhinta namak vastu kitni baDi tatha mahima se yukt hai, ise hamne vaishnav dharm mein dekha hai.
adhinta namak vastu kitni baDi tatha mahima se yukt hai, ise hamne vaishnav dharm mein dekha hai.
yadi hum matribhasha ki unnati nahin kar sake aur hamara ye sidwant rahe ki angrezi ke zariye hi hum apne unche wichar prakat kar sakte hain aur unka wikas kar sakte hain to ismen zara bhi shak nahin ki hum sada ke liye ghulam bane rahenge jab tak hamari matribhasha mein hamare sare wichar prakat karne ki shakti nahin aa jati aur jab tab waigyanik wishay matribhasha mein nahin samjhaye ja sakte, tab tak rashtr ko naya gyan nahin mil sakega
yadi hum matribhasha ki unnati nahin kar sake aur hamara ye sidwant rahe ki angrezi ke zariye hi hum apne unche wichar prakat kar sakte hain aur unka wikas kar sakte hain to ismen zara bhi shak nahin ki hum sada ke liye ghulam bane rahenge jab tak hamari matribhasha mein hamare sare wichar prakat karne ki shakti nahin aa jati aur jab tab waigyanik wishay matribhasha mein nahin samjhaye ja sakte, tab tak rashtr ko naya gyan nahin mil sakega
paraadhiinata ke kaaraN pashu ka chitt bhii santapt ho uThtaa hai |
paraadhiinata ke kaaraN pashu ka chitt bhii santapt ho uThtaa hai |
jab kabhii mai.n kisii ko daastaa ka paksh samarthan karte dekhtaa huu.n to mere man me.n svaya.n usii vyakti par uskii pariikshaa kiye jaane kii prabal prerNaa hotii hai।
jab kabhii mai.n kisii ko daastaa ka paksh samarthan karte dekhtaa huu.n to mere man me.n svaya.n usii vyakti par uskii pariikshaa kiye jaane kii prabal prerNaa hotii hai।
jahan bahut sari ghulami hoti hai vahan azad rachnatmak vicharon ke liye jagah nahin hoti aur keval vinash ke vichar aur pratishodh ke phool vahan khil sakte hain.
jahan bahut sari ghulami hoti hai vahan azad rachnatmak vicharon ke liye jagah nahin hoti aur keval vinash ke vichar aur pratishodh ke phool vahan khil sakte hain.
dasta ka sabse bura roop glani ki dasta hai, kyonki tab log apne mein vishvas khokar nirasha ki zanjiron mein jakaD jate hain.
dasta ka sabse bura roop glani ki dasta hai, kyonki tab log apne mein vishvas khokar nirasha ki zanjiron mein jakaD jate hain.
baDe hokar, apni sari manasik kshamtayen viksit ho jane par kis ke atank mein jina paDe, tabhi samajh mein aata hai ki atank kisi kahte hain.
baDe hokar, apni sari manasik kshamtayen viksit ho jane par kis ke atank mein jina paDe, tabhi samajh mein aata hai ki atank kisi kahte hain.
hamesha ki tarah aaj bhi logon ko do samuhon mein vargikrit kiya ja sakta hai—ghulam aur azad. wo insaan jiske din ka do tihai bhaag uska apna nahin hai wo ghulam hai, chahe wo rajaneta ho, vyavsayi ho, adhikari ho ya koi vidvan ho.
hamesha ki tarah aaj bhi logon ko do samuhon mein vargikrit kiya ja sakta hai—ghulam aur azad. wo insaan jiske din ka do tihai bhaag uska apna nahin hai wo ghulam hai, chahe wo rajaneta ho, vyavsayi ho, adhikari ho ya koi vidvan ho.
"viDambna dason ki mahima hai. "
"viDambna dason ki mahima hai. "
hamra karm bhi jab sankirn svaarth mein hi chakkar khata rahta hai, tab vahi karm hamare liye bhayankar bandhan ho jata hai.
hamra karm bhi jab sankirn svaarth mein hi chakkar khata rahta hai, tab vahi karm hamare liye bhayankar bandhan ho jata hai.
aaj ik aur baras biit gayā us ke baġhair
jis ke hote hue hote the zamāne mere
