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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.

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

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

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

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.

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.

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।

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.

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.

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।

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।

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

sanskar ki dharti ke bina manushya manushya hi nahin ho sakta, prani bhar rah jata hai.

sanskar ki dharti ke bina manushya manushya hi nahin ho sakta, prani bhar rah jata 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.

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.

vani jiska uchcharan karti hai, wo vanmay hai. usmen kutte ka bhunkana bhi ayega. lekin janta ke papon ko jo shabd dhoega vahi sarasvat hoga. papon ko dhonevala jo shabd sarasvati ki kripa se niklega, wo vagvisarg sarasvat hai.

vani jiska uchcharan karti hai, wo vanmay hai. usmen kutte ka bhunkana bhi ayega. lekin janta ke papon ko jo shabd dhoega vahi sarasvat hoga. papon ko dhonevala jo shabd sarasvati ki kripa se niklega, wo vagvisarg sarasvat hai.

sabhya sansar ke pratyek sthaan mein kisi na kisi samay aur kisi na kisi roop mein svtantrta ki vyapakta ka bol bala avashya hua.

sabhya sansar ke pratyek sthaan mein kisi na kisi samay aur kisi na kisi roop mein svtantrta ki vyapakta ka bol bala avashya hua.

manushya ke paas keval jagat prkriti hi nahin, samaj prkriti namak ek aur ashray bhi hai. is samaj ke saath manushya ka kaun sa sambandh satya hai is baat par vichar karna chahiye.

manushya ke paas keval jagat prkriti hi nahin, samaj prkriti namak ek aur ashray bhi hai. is samaj ke saath manushya ka kaun sa sambandh satya hai is baat par vichar karna chahiye.

samajik roop se alag thalag rahna aur akelapan vaise to sabhi logon ke kalyan ke liye hanikarak hai, lekin buzurgon par vishesh roop se asar Dalta hai.

samajik roop se alag thalag rahna aur akelapan vaise to sabhi logon ke kalyan ke liye hanikarak hai, lekin buzurgon par vishesh roop se asar Dalta hai.

samaj ki do adhar shilayen hain, arth ka vibhajan aur stri purush ka sambandh. inmen se yadi ek ki bhi sthiti mein vishamata utpatr hone lagti hai, to samaj ka sampurn prasad hile bina nahin rah sakta.

samaj ki do adhar shilayen hain, arth ka vibhajan aur stri purush ka sambandh. inmen se yadi ek ki bhi sthiti mein vishamata utpatr hone lagti hai, to samaj ka sampurn prasad hile bina nahin rah sakta.

manaviy charitr ki sabhi kuruptaon ke darshan kane ho to varishth padadhikariyon ka apne adhinasthon ke saath vyvahar dekh lena chahiye.

manaviy charitr ki sabhi kuruptaon ke darshan kane ho to varishth padadhikariyon ka apne adhinasthon ke saath vyvahar dekh lena chahiye.

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.

dhan udhaar dekar samaj ka shoshan karne vale dhanapti ko jis din mahajan kaha hoga us din hi manushyata ki haar ho gayi. mahajan kahna manushyatv ki hinta svikar karke hi to sambhav hua.

dhan udhaar dekar samaj ka shoshan karne vale dhanapti ko jis din mahajan kaha hoga us din hi manushyata ki haar ho gayi. mahajan kahna manushyatv ki hinta svikar karke hi to sambhav hua.

samiksha ki sanskriti manushya ke sanskriti vikas—balki uski sanskriti aur vikas—ke saath anivarya roop se juDi hui cheshta hai.

samiksha ki sanskriti manushya ke sanskriti vikas—balki uski sanskriti aur vikas—ke saath anivarya roop se juDi hui cheshta hai.

samaj ke samne shobha banane ki bhavna baDi balavti hoti hai. kisi bhi samay adami ise nahin bhulta ki dusre use dekh rahe hain aur unki nazron mein use janchana chahiye.

samaj ke samne shobha banane ki bhavna baDi balavti hoti hai. kisi bhi samay adami ise nahin bhulta ki dusre use dekh rahe hain aur unki nazron mein use janchana chahiye.

kuch uddeshya hai ki log parivartankami na hon ve saDi gali vyavastha se vidroh na karen. shoshak varg samanya jan ka bekhatke shoshan karta rahe. ye ek deshavyapi shaDyantr hai, jismen rajnitigya, sarmayedar, buddhijivi aadi shamil hain.

kuch uddeshya hai ki log parivartankami na hon ve saDi gali vyavastha se vidroh na karen. shoshak varg samanya jan ka bekhatke shoshan karta rahe. ye ek deshavyapi shaDyantr hai, jismen rajnitigya, sarmayedar, buddhijivi aadi shamil hain.

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.

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.

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!

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.

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.

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.

bhaktikavya ka prem bhakti andolan ki vibhinn dharaon ko aapas mein milata hai. wo vaishnvon ko sufiyon se aur nirgun santon ko sagun bhakton se joDta hai. kahin wo samajik mulya hai to kahin samajik karttavya.

bhaktikavya ka prem bhakti andolan ki vibhinn dharaon ko aapas mein milata hai. wo vaishnvon ko sufiyon se aur nirgun santon ko sagun bhakton se joDta hai. kahin wo samajik mulya hai to kahin samajik karttavya.

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.

hamein na kisi par jay chahiye, na kisi se parajay; na kisi par prabhuta chahiye, na kisi ka prabhutv. keval apna wo sthaan, ve svatv chahiye jinka purushon ke nikat koi upyog nahin hai, parantu jinke bina hum samaj ka upyogi ang ban nahin sakengi.

hamein na kisi par jay chahiye, na kisi se parajay; na kisi par prabhuta chahiye, na kisi ka prabhutv. keval apna wo sthaan, ve svatv chahiye jinka purushon ke nikat koi upyog nahin hai, parantu jinke bina hum samaj ka upyogi ang ban nahin sakengi.