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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

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.

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.

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

acharya shukl jise maryada kahte hain wo vastav mein ruDhi 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.

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.

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.

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

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.

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.

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।

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.

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.

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.

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.

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.

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.

bhakti andolan ke vikas mein teen mukhya sahayak tattv hai ha us kaal ke samajik jivan ke ne parivartan, acharyon ka darshanik chintan aur bhakt kaviyon ki srijanshilata.

bhakti andolan ke vikas mein teen mukhya sahayak tattv hai ha us kaal ke samajik jivan ke ne parivartan, acharyon ka darshanik chintan aur bhakt kaviyon ki srijanshilata.

hum purushon ki vargiy tahon ke jitna niche jayenge, utna hi purushon ka purush hone ka ghamanD baDhta dikhega, aur ye sabse jyada un purushon mein milega jinmen patni aur bachchon ko chhoDkar aur kisi par raaj karne ki na to himmat hai, na yogyata.

hum purushon ki vargiy tahon ke jitna niche jayenge, utna hi purushon ka purush hone ka ghamanD baDhta dikhega, aur ye sabse jyada un purushon mein milega jinmen patni aur bachchon ko chhoDkar aur kisi par raaj karne ki na to himmat hai, na yogyata.

aaj jo achchhe hain, unmen bahut thoDe sachche achchhe hain. jo bure hain, unmen bahut thoDe sachche bure hain. achchhe log zyada hain, aur bure kam hain. achchhe mein sachche kam hain aur bure mein sachche bahut kam hain. kul milakar sachche log bahut kam hain.

aaj jo achchhe hain, unmen bahut thoDe sachche achchhe hain. jo bure hain, unmen bahut thoDe sachche bure hain. achchhe log zyada hain, aur bure kam hain. achchhe mein sachche kam hain aur bure mein sachche bahut kam hain. kul milakar sachche log bahut kam hain.

ruDhiyan keval shaastr ki hi nahin hotin, lok ki bhi hoti hain.

ruDhiyan keval shaastr ki hi nahin hotin, lok ki bhi hoti hain.

samajik, rajnitik aur adhyatmik kalyan ki ek hi neenv hai— aur wo ye janna ki ‘main aur mera bhai ek hain. ’ ye sab deshon aur sab jatiyon ke liye satya hai.

samajik, rajnitik aur adhyatmik kalyan ki ek hi neenv hai— aur wo ye janna ki ‘main aur mera bhai ek hain. ’ ye sab deshon aur sab jatiyon ke liye satya hai.

ye puja parasti jo aaj ki sabse jhuthi pujaon mein se ek hai, shayad tab tak qayam rahegi jab tak koi thos manovigyan is instinkt ka pardafash nahin kar deta, jise prkriti ka irada aur iishvar ka adesh maan kar natmastak hua ja raha hai.

ye puja parasti jo aaj ki sabse jhuthi pujaon mein se ek hai, shayad tab tak qayam rahegi jab tak koi thos manovigyan is instinkt ka pardafash nahin kar deta, jise prkriti ka irada aur iishvar ka adesh maan kar natmastak hua ja raha hai.

purush samaj ka nyaay hai, stri daya, purush pratishodhmay krodh hai, stri kshama, purush shushk kartavya hai, stri saras sahanubhuti aur purush bal hai, stri hriday ki prerna.

purush samaj ka nyaay hai, stri daya, purush pratishodhmay krodh hai, stri kshama, purush shushk kartavya hai, stri saras sahanubhuti aur purush bal hai, stri hriday ki prerna.

bharatiy samaj ki jati ki charadivari itni uunchi aur majbut hai ki use langhana asambhav hai. jati ke bahar koi kitna bhi baDa kyon na ho, uska jivan kuDe ki tarah hota hai.

bharatiy samaj ki jati ki charadivari itni uunchi aur majbut hai ki use langhana asambhav hai. jati ke bahar koi kitna bhi baDa kyon na ho, uska jivan kuDe ki tarah hota hai.

yadi hum katu satya sah saken to lajja ke saath svikar karna hoga ki samaj ne stri ko jivikoparjan ka sadhan nikrishttam diya hai. use purush ke vaibhav ki pradarshani tatha manoranjan ka sadhan bankar hi jina paDta hai, keval vyakti aur nagarik ke roop mein uske jivan ka koi mulya nahin anka jata.

yadi hum katu satya sah saken to lajja ke saath svikar karna hoga ki samaj ne stri ko jivikoparjan ka sadhan nikrishttam diya hai. use purush ke vaibhav ki pradarshani tatha manoranjan ka sadhan bankar hi jina paDta hai, keval vyakti aur nagarik ke roop mein uske jivan ka koi mulya nahin anka jata.

jis sabhyata mein sidha sada aam adami bhi khoj karne ki kshamata rakhta hai wo sabhyata mahan hai.

jis sabhyata mein sidha sada aam adami bhi khoj karne ki kshamata rakhta hai wo sabhyata mahan hai.

main khud is baat ka ghor samarthak hoon ki vivah ke baad sabhi hiton ka milan hi ek adarsh sthiti hai, lekin hiton ke milan ka arth ye nahin hua ki jo mera hai, wo tumhara hai; par jo tumhara hai, wo sirf tumhara hai.

main khud is baat ka ghor samarthak hoon ki vivah ke baad sabhi hiton ka milan hi ek adarsh sthiti hai, lekin hiton ke milan ka arth ye nahin hua ki jo mera hai, wo tumhara hai; par jo tumhara hai, wo sirf tumhara hai.

koi bhi qanun tab tak hamare jivan ka hissa nahin ho sakta, jab tak ki wo hamari soch aur hamari bhavnaon ka hissa na ho.

koi bhi qanun tab tak hamare jivan ka hissa nahin ho sakta, jab tak ki wo hamari soch aur hamari bhavnaon ka hissa na 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.

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.

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

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.

yadi desh ka pratyek shikshit yuvak uunch neech ke ghrinit vicharon ko chhoDkar apne aas paas rahne vale chaar balkon athva balikaon ko bhi prativarsh ashikshit se shikshit bana dene ka sankalp kar leve to parinam atyant utsahvarddhak ho.

yadi desh ka pratyek shikshit yuvak uunch neech ke ghrinit vicharon ko chhoDkar apne aas paas rahne vale chaar balkon athva balikaon ko bhi prativarsh ashikshit se shikshit bana dene ka sankalp kar leve to parinam atyant utsahvarddhak ho.

samaj ne kisi aisi sthiti ki kalpana hi nahin ki, jismen stri purush se sahayata bina mange hue hi jivan path par aage baDh sake.

samaj ne kisi aisi sthiti ki kalpana hi nahin ki, jismen stri purush se sahayata bina mange hue hi jivan path par aage baDh sake.

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.

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.

manav svbhaav ki kuruptayen tabhi tak maryada mein rahti hain jab tak unke samne koi sima rekha khinchi ho.

manav svbhaav ki kuruptayen tabhi tak maryada mein rahti hain jab tak unke samne koi sima rekha khinchi ho.

navyug ka avahan, rashtiyta jaise vishay par likhne ke liye apne bhitar vaisi anubhuti jagani paDti hai! samajik chintandhara mein baha jata hai, kinare par khaDe hokar lahron ka hisab nahin kiya jata.

navyug ka avahan, rashtiyta jaise vishay par likhne ke liye apne bhitar vaisi anubhuti jagani paDti hai! samajik chintandhara mein baha jata hai, kinare par khaDe hokar lahron ka hisab nahin kiya jata.

samaj tumhein jo chhavi deta hai uske bajay, apni khud ki chhavi gaDhne ka nirnay lene ke liye bahut sahas aur svtantrta ki zarurat hai, lekin jaise jaise tum aage baDhte jate ho, ye asan ho jata hai.

samaj tumhein jo chhavi deta hai uske bajay, apni khud ki chhavi gaDhne ka nirnay lene ke liye bahut sahas aur svtantrta ki zarurat hai, lekin jaise jaise tum aage baDhte jate ho, ye asan ho jata hai.