1 پر

jinhonne sabhyata ko rutin ke roop mein swikar kar liya hai, unke bhitar koi bechaini nahin uthti we din bhar daphtron mein kaam karte hain aur raat mein klbon ke maze lekar anand se so jate hain aur unhen lagta hai, we pura jiwan ji rahe hain

jinhonne sabhyata ko rutin ke roop mein swikar kar liya hai, unke bhitar koi bechaini nahin uthti we din bhar daphtron mein kaam karte hain aur raat mein klbon ke maze lekar anand se so jate hain aur unhen lagta hai, we pura jiwan ji rahe hain

beimani itni purani baat ho gai hai ki ab koi beimani ki baat kare, to lagta hai, baDa pichhDa hua adami hai.

beimani itni purani baat ho gai hai ki ab koi beimani ki baat kare, to lagta hai, baDa pichhDa hua adami hai.

yogya adamiyon ki kami hai. isliye yogya adami ko kisi cheez ki kami nahin rahti. wo ek or chhutta hai to dusri or se pakDa jata hai.

yogya adamiyon ki kami hai. isliye yogya adami ko kisi cheez ki kami nahin rahti. wo ek or chhutta hai to dusri or se pakDa jata hai.

nitant barbar samaj mein stri par purush vaisa hi adhikar rakhta hai, jaisa wo apni anya sthavar sampatti par rakhne ko svtantr hai.

nitant barbar samaj mein stri par purush vaisa hi adhikar rakhta hai, jaisa wo apni anya sthavar sampatti par rakhne ko svtantr hai.

acharya shukl jise maryada kahte hain wo vastav mein ruDhi hai.

acharya shukl jise maryada kahte hain wo vastav mein ruDhi hai.

sabhyata is tarah honi chahiye ki adami ko apne jivan ka arth khojne ke liye azadi mile.

sabhyata is tarah honi chahiye ki adami ko apne jivan ka arth khojne ke liye azadi mile.

manushya ne niyam kaydon ke anusar; apne sajag gyaan dvara bhasha ki srishti nahin ki, aur na uske nirman ki use aatm chetna hi thi. manushya ki chetna ke pare hi prkriti, parampara, vatavran, abhyas va anukran aadi ke parasparik sanyog se bhasha ka prarambh aur uska vikas hota raha.

manushya ne niyam kaydon ke anusar; apne sajag gyaan dvara bhasha ki srishti nahin ki, aur na uske nirman ki use aatm chetna hi thi. manushya ki chetna ke pare hi prkriti, parampara, vatavran, abhyas va anukran aadi ke parasparik sanyog se bhasha ka prarambh aur uska vikas hota raha.

jo wyakti adhyatmik jiwan ke sthan par kritrim, yantrik jiwan ka waran karke tript nahin hota, uske bhitar parashn uthte hi rahte hain aur wo anuttarit prashnon ke aranya mein bhatakta hua kahin bhi shanti nahin pata hai

jo wyakti adhyatmik jiwan ke sthan par kritrim, yantrik jiwan ka waran karke tript nahin hota, uske bhitar parashn uthte hi rahte hain aur wo anuttarit prashnon ke aranya mein bhatakta hua kahin bhi shanti nahin pata hai

ek purush ke prati anyaay kii kalpanaa se hii saaraa purush samaaj us strii se pratishodh lene ko utaaruu ho jaataa hai aur ek strii ke saath kruurtam anyaay ka prmaaN paakar bhii sab striyaa.n uske akaaraN danD ko adhik bhaarii banaa.e binaa nahii.n rahtiin।

ek purush ke prati anyaay kii kalpanaa se hii saaraa purush samaaj us strii se pratishodh lene ko utaaruu ho jaataa hai aur ek strii ke saath kruurtam anyaay ka prmaaN paakar bhii sab striyaa.n uske akaaraN danD ko adhik bhaarii banaa.e binaa nahii.n rahtiin।

sangit ka vishesh panapta baDhta isliye hai ki svar aur svar ke sambandh, jinse sangit banta hai unki udheDbun, har parampara ki apni hoti hai.

sangit ka vishesh panapta baDhta isliye hai ki svar aur svar ke sambandh, jinse sangit banta hai unki udheDbun, har parampara ki apni hoti hai.

purushon aur striyon ko jis samaj mein ve rahte hain, mukhyatः uski raay aur shishtachar ke anurup shikshit hona chahiye.

purushon aur striyon ko jis samaj mein ve rahte hain, mukhyatः uski raay aur shishtachar ke anurup shikshit hona chahiye.

kavita ek samuhik udveg aur samuhik avashyakta ki sahj abhivyakti hai aur ye vyavastha sampurn roop se vaiyaktik hai.

kavita ek samuhik udveg aur samuhik avashyakta ki sahj abhivyakti hai aur ye vyavastha sampurn roop se vaiyaktik hai.

samaj mein rahne vala manushya samaj ki anichchha se hi kyon na ho, sajhedar banta hai.

samaj mein rahne vala manushya samaj ki anichchha se hi kyon na ho, sajhedar banta hai.

समाज की स्थिरता का कारण रूढ़ियों का ही स्थैर्य होता है।

bharat mein jitna vyavasthit dhandha brahman ka hai, utna marvaDi ka bhi nahin.

bharat mein jitna vyavasthit dhandha brahman ka hai, utna marvaDi ka bhi nahin.

lekhak—jo koi bhi sahi arth mein adhunik hai aur buddhijivi hai, use apne jivan aur apne samaj ke har morche par puri sachai, puri iimandari ke saath pakshadhar hokar, krantikari hokar, apne varg, apne samuh, apne julus ka mukhpatr, pravakta hokar samne aana hoga—use akhiri qatar mein sir jhukaye hue khaDe rahna nahin hoga.

lekhak—jo koi bhi sahi arth mein adhunik hai aur buddhijivi hai, use apne jivan aur apne samaj ke har morche par puri sachai, puri iimandari ke saath pakshadhar hokar, krantikari hokar, apne varg, apne samuh, apne julus ka mukhpatr, pravakta hokar samne aana hoga—use akhiri qatar mein sir jhukaye hue khaDe rahna nahin hoga.

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।

samaj mein jab koi prabal, sankramak bhavna jaag uthti hai to wo kisi veshtan ko nahin manti.

samaj mein jab koi prabal, sankramak bhavna jaag uthti hai to wo kisi veshtan ko nahin manti.

purush aur stri ka sambandh keval adhyatmik na hokar vyavaharik bhi hai, is pratyaksh satya ko samaj na jane kaise andekha karta raha hai.

purush aur stri ka sambandh keval adhyatmik na hokar vyavaharik bhi hai, is pratyaksh satya ko samaj na jane kaise andekha karta raha hai.

prjatantr mein sabse baDa dosh hai to ye ki ismen yogyata ko manyata nahin milti, lokapriyta ko milti hai. haath gine jate hain, sir nahin taule jate.

prjatantr mein sabse baDa dosh hai to ye ki ismen yogyata ko manyata nahin milti, lokapriyta ko milti hai. haath gine jate hain, sir nahin taule jate.

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.

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.

apdagrasta nari ke samman ki raksha mein mit jane valon ki sankhya naganya hi hai, parantu apni kucheshtaon se uska anadar karne vale pag pag par milenge.

apdagrasta nari ke samman ki raksha mein mit jane valon ki sankhya naganya hi hai, parantu apni kucheshtaon se uska anadar karne vale pag pag par milenge.

samaj ne stri ke sambandh mein arth ka aisa visham vibhajan kiya hai ki sadharan shramjivi varg se lekar sampann varg ki striyon tak ki sthiti dayniy hi kahi jane yogya hai. wo keval uttaradhikar se hi vanchit nahin hai, varan arth ke sambandh mein sabhi kshetron mein ek prakar ki vivashta ke bandhan mein bandhi hui hai.

samaj ne stri ke sambandh mein arth ka aisa visham vibhajan kiya hai ki sadharan shramjivi varg se lekar sampann varg ki striyon tak ki sthiti dayniy hi kahi jane yogya hai. wo keval uttaradhikar se hi vanchit nahin hai, varan arth ke sambandh mein sabhi kshetron mein ek prakar ki vivashta ke bandhan mein bandhi hui hai.

sabhi viphal vyakti—vikshipt vyakti, manorogi, apradhi, sharabi, samasyagrast bachche, atmahatya karne vale, vikrit aur veshyayen—isliye viphal hain, kyonki unmen samajik sambandh ki kami hai.

sabhi viphal vyakti—vikshipt vyakti, manorogi, apradhi, sharabi, samasyagrast bachche, atmahatya karne vale, vikrit aur veshyayen—isliye viphal hain, kyonki unmen samajik sambandh ki kami hai.

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

apne poorn se poorn gaurav se gauravanvit stri bhi itni poorn na hogi ki purushochit svbhaav ko bhi apni prkriti mein samahit kar le, atev manav samaj mein samya rakhne ke liye uske apni prkriti se bhinn svbhaav vale ka sahyog shrey rahega. is dasha mein prtidvandvita sambhav nahin.

apne poorn se poorn gaurav se gauravanvit stri bhi itni poorn na hogi ki purushochit svbhaav ko bhi apni prkriti mein samahit kar le, atev manav samaj mein samya rakhne ke liye uske apni prkriti se bhinn svbhaav vale ka sahyog shrey rahega. is dasha mein prtidvandvita sambhav nahin.

vivash arthik paradhinata agyat roop mein vyakti ke manasik tatha anya vikas par aisa prabhav Dalti rahti hai, jo sookshm hone par bhi vyapak tatha parinamatः atmavishvas ke liye vish ke saman hai.

vivash arthik paradhinata agyat roop mein vyakti ke manasik tatha anya vikas par aisa prabhav Dalti rahti hai, jo sookshm hone par bhi vyapak tatha parinamatः atmavishvas ke liye vish ke saman hai.

tabadale ki ek bandhi bandhai naitik paddhati hai. afsar ya mantri se sambandh hone se tabadale hote hain. phir tabadale karne ke ret bandhe hain. lokkarm vibhag ke ret uunche hain. shiksha vibhag ke ret kam hain. ye ek iimandar prakriya hai.

tabadale ki ek bandhi bandhai naitik paddhati hai. afsar ya mantri se sambandh hone se tabadale hote hain. phir tabadale karne ke ret bandhe hain. lokkarm vibhag ke ret uunche hain. shiksha vibhag ke ret kam hain. ye ek iimandar prakriya hai.

patit kahi jane vali striyon ke prati samaj ki ghrina hathi ke daant ke saman bahya pradarshan ke liye hain aur uska upyog svayan uski mithya pratishtha ki raksha tak simit hai.

patit kahi jane vali striyon ke prati samaj ki ghrina hathi ke daant ke saman bahya pradarshan ke liye hain aur uska upyog svayan uski mithya pratishtha ki raksha tak simit hai.

vartaman samaj jis stri ko nirvasan danD dena chahta hai, uske phute kapal ko aise lohe se daag deta hai jiska chihn janm janmantar ke ansuon se bhi nahin dhul pata.

vartaman samaj jis stri ko nirvasan danD dena chahta hai, uske phute kapal ko aise lohe se daag deta hai jiska chihn janm janmantar ke ansuon se bhi nahin dhul pata.

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.

ek varg aisa raha hai, jo adami ko hamesha istemal karta raha hai. pahle wo finkshan ke jariye use eksplayat karta tha. ut ke baad feth (vishvas) ke jariye istemal karta raha aur ab faikt (tathya) ke naam par istemal kar raha hai.

ek varg aisa raha hai, jo adami ko hamesha istemal karta raha hai. pahle wo finkshan ke jariye use eksplayat karta tha. ut ke baad feth (vishvas) ke jariye istemal karta raha aur ab faikt (tathya) ke naam par istemal kar raha hai.

manasik shreshthta, aam mamlon mein ya kinhin khaas mamlon mein, aur charitr ki driDhta hamesha apna Danka bajvakar rahengi.

manasik shreshthta, aam mamlon mein ya kinhin khaas mamlon mein, aur charitr ki driDhta hamesha apna Danka bajvakar rahengi.

atmaghati prvrittiyan antatः amanaviy samajik paristhitiyon ki hi manas utpaad hain.

atmaghati prvrittiyan antatः amanaviy samajik paristhitiyon ki hi manas utpaad hain.

sahitykaron ki shreshth cheshta keval vartaman kaal ke liye nahin hoti. chirkal ka manushya samaj hi unka lakshya hota hai.

sahitykaron ki shreshth cheshta keval vartaman kaal ke liye nahin hoti. chirkal ka manushya samaj hi unka lakshya hota hai.

hindi mein aise alochkon ka abhav nahin hai jo kahte hain ki kavita ki vyakhya mein samaj ko lana kavita ke saath atyachar hai. lekin jis kavita mein samaj hoga uski vyakhya samajik chinta ke bina kaise hogi?

hindi mein aise alochkon ka abhav nahin hai jo kahte hain ki kavita ki vyakhya mein samaj ko lana kavita ke saath atyachar hai. lekin jis kavita mein samaj hoga uski vyakhya samajik chinta ke bina kaise hogi?

mahantam lakshya jo mere jivan se kahin adhik mahatvpurn hai, wo hai shudron ko baniyon aur brahmnon ke changul se mukt karana.

mahantam lakshya jo mere jivan se kahin adhik mahatvpurn hai, wo hai shudron ko baniyon aur brahmnon ke changul se mukt karana.

jivan ki sabse baDi aur pahli avashyakta samajik praniyon ke svtantr vikasanukul vatavran ki srishti kar dena hai.

jivan ki sabse baDi aur pahli avashyakta samajik praniyon ke svtantr vikasanukul vatavran ki srishti kar dena hai.

samaj mein ek baDi sankhya abhi bhi un vyaktiyon ki hai, jo apne mool pashutv aur svaarth par sabhyata ka sirf mulamma chaDhaye hue hain, ek dikhavati avran.

samaj mein ek baDi sankhya abhi bhi un vyaktiyon ki hai, jo apne mool pashutv aur svaarth par sabhyata ka sirf mulamma chaDhaye hue hain, ek dikhavati avran.

sahityik mein anasakti nahin hogi, to wo duniya ko naap nahin sakega. sahityik ko sansar ke khel mein drashta hona chahiye.

sahityik mein anasakti nahin hogi, to wo duniya ko naap nahin sakega. sahityik ko sansar ke khel mein drashta hona chahiye.

koi vyakti kisi raashtr ya kisi samaj ki svtantrta ki bhavna ko kaise samajh sakta hai, jab ghar mein to wo apne bivi bachchon ka tanashah bana baitha hai!

koi vyakti kisi raashtr ya kisi samaj ki svtantrta ki bhavna ko kaise samajh sakta hai, jab ghar mein to wo apne bivi bachchon ka tanashah bana baitha hai!

manaviy samaj ke shayad anya kisi bhi samuh ke hisse mein itni lambi ghulami nahin aai hai jitni ye aurat ke hisse mein aai hai.

manaviy samaj ke shayad anya kisi bhi samuh ke hisse mein itni lambi ghulami nahin aai hai jitni ye aurat ke hisse mein aai hai.

desh vishesh, samaj vishesh tatha sanskriti vishesh ke anusar kisi ke manasik vikas ke sadhan aur suvidhayen upasthit karte hue use vistrit sansar ka aisa gyaan kara dena hi shiksha hai jisse wo apne jivan mein samanjasya ka anubhav kar sake aur use apne kshetr vishesh ke saath hi bahar bhi upyogi bana sake.

desh vishesh, samaj vishesh tatha sanskriti vishesh ke anusar kisi ke manasik vikas ke sadhan aur suvidhayen upasthit karte hue use vistrit sansar ka aisa gyaan kara dena hi shiksha hai jisse wo apne jivan mein samanjasya ka anubhav kar sake aur use apne kshetr vishesh ke saath hi bahar bhi upyogi bana sake.

jise aaj stri ka svbhaav kaha jata hai, wo ek naqli cheez hai, aur kuch dishaon mein badhytapurn daman aur kuch dishaon mein aprakritik phailav ka parinam hai.

jise aaj stri ka svbhaav kaha jata hai, wo ek naqli cheez hai, aur kuch dishaon mein badhytapurn daman aur kuch dishaon mein aprakritik phailav ka parinam hai.

Dauktar kainsar ke rogi ko bataye ki use kainsar hai, to wo svasth manasikta ka hai. par agar kainsar ke rogi ko Dauktar raag jaijaivanti sunvane lage, to Dauktar zarur manasik rog se grast hai. main janta hoon, kai lekhak is desh mein kainsar se bimar samaj ko raag jaijaivanti sunate hain.

Dauktar kainsar ke rogi ko bataye ki use kainsar hai, to wo svasth manasikta ka hai. par agar kainsar ke rogi ko Dauktar raag jaijaivanti sunvane lage, to Dauktar zarur manasik rog se grast hai. main janta hoon, kai lekhak is desh mein kainsar se bimar samaj ko raag jaijaivanti sunate hain.

nirgun aur sagun ki darshanik drishtiyon ke beech kahin kahin dvandv hai, lekin wo har jagah lok se shaastr ka dvandv nahin hai.

nirgun aur sagun ki darshanik drishtiyon ke beech kahin kahin dvandv hai, lekin wo har jagah lok se shaastr ka dvandv nahin hai.

samaj ki sabhyata ka arth hai ha jivan ke vyavharon ko saral sulabh banane vali bhasha.

samaj ki sabhyata ka arth hai ha jivan ke vyavharon ko saral sulabh banane vali bhasha.

kabir ke lokadharm mein vyakti ke adhyatmik utkarsh se adhik mahattvpurn hai samaj mein manushyatv ka jagran.

kabir ke lokadharm mein vyakti ke adhyatmik utkarsh se adhik mahattvpurn hai samaj mein manushyatv ka jagran.

kavita sarvabhaumik hoti hai—iske bhitar wo beej samahit hota hai, jo manaviy svbhaav ki anaginat sambhavnaon aur krityon se juDa hota hai.

kavita sarvabhaumik hoti hai—iske bhitar wo beej samahit hota hai, jo manaviy svbhaav ki anaginat sambhavnaon aur krityon se juDa hota hai.