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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.

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।

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.

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।

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

kavita ki anaitikta ko lekar uthai gai samast apattiyan darasal is bhranti par adharit hain ki kavita manushya ke naitik utthaan mein kis tarah sahayak hoti hai. naitik shaastr un tatvon ko vyavasthit karta hai jinhen kavita ne srijit kiya hai, wo samajik aur parivarik siddhanton ki ruparekha prastut karta hai aur udahran prastavit karta hai. lekin keval uttam siddhanton ki kami ke karan hi log ek dusre se ghrina nahin karte, ek dusre ko tuchchh nahin samajhte, alochana nahin karte, dhokha nahin dete aur ek dusre ko ghulam nahin banate. kavita ka prabhav ek bhinn aur divya tariqe se hota hai. ye hamare mastishk ko un anaginat vicharon aur sambhavnaon ka kendr bana deti hai, jinhen anyatha hum samajh hi nahin sakte.

kavita ki anaitikta ko lekar uthai gai samast apattiyan darasal is bhranti par adharit hain ki kavita manushya ke naitik utthaan mein kis tarah sahayak hoti hai. naitik shaastr un tatvon ko vyavasthit karta hai jinhen kavita ne srijit kiya hai, wo samajik aur parivarik siddhanton ki ruparekha prastut karta hai aur udahran prastavit karta hai. lekin keval uttam siddhanton ki kami ke karan hi log ek dusre se ghrina nahin karte, ek dusre ko tuchchh nahin samajhte, alochana nahin karte, dhokha nahin dete aur ek dusre ko ghulam nahin banate. kavita ka prabhav ek bhinn aur divya tariqe se hota hai. ye hamare mastishk ko un anaginat vicharon aur sambhavnaon ka kendr bana deti hai, jinhen anyatha hum samajh hi nahin sakte.

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.

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.

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.

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.

manav samaj ka sarv pardhan tattv hai manushya maatr ka aikya. sabhyata ka arth hai ekatr hone ka anushilan.

manav samaj ka sarv pardhan tattv hai manushya maatr ka aikya. sabhyata ka arth hai ekatr hone ka anushilan.

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.

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.