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hamare alasy mein bhi ek chhipi hui, jani pahchani yojna rahti hai

hamare alasy mein bhi ek chhipi hui, jani pahchani yojna rahti hai

asambhau kahkar kisi kaam ko karne se pahle, karmakshaetr mein kanpakar laDakhDao mat

asambhau kahkar kisi kaam ko karne se pahle, karmakshaetr mein kanpakar laDakhDao mat

purush ka jivan sangharsh se arambh hota hai aur stri ka atmasmarpan se.

purush ka jivan sangharsh se arambh hota hai aur stri ka atmasmarpan se.

apni vyaktigat satta ki alag bhavna se hatakar nij ke yogakshem ke sambandh se mukt karke, jagat ke vastavik drishyon aur jivan ki vastavik dashaon mein jo hriday samay samay par ramta rahta hai, vahi sachcha kavihriday hai.

apni vyaktigat satta ki alag bhavna se hatakar nij ke yogakshem ke sambandh se mukt karke, jagat ke vastavik drishyon aur jivan ki vastavik dashaon mein jo hriday samay samay par ramta rahta hai, vahi sachcha kavihriday hai.

pakhanDi log kitni asani se is jagat ko dhokhe mein Daal dete hain. sabhyata ke prathamik vikas kaal se lekar bholi bhali manav jati par na jane kitna chhal kapat kiya ja chuka hai.

pakhanDi log kitni asani se is jagat ko dhokhe mein Daal dete hain. sabhyata ke prathamik vikas kaal se lekar bholi bhali manav jati par na jane kitna chhal kapat kiya ja chuka hai.

abhivyakti ka abhyas kalakar ka ek mukhya karttavya hai.

abhivyakti ka abhyas kalakar ka ek mukhya karttavya hai.

saksham sundar abhivyakti to avrit sadhana aur shram ke phalasvarup utpann hoti hai.

saksham sundar abhivyakti to avrit sadhana aur shram ke phalasvarup utpann hoti hai.

hamaare puurvjo.n ne adhikaaro.n ke li.e sangharsh kiya, aaj kii piiDhii ko kartavya ke li.e sangharsh karnaa hai।

hamaare puurvjo.n ne adhikaaro.n ke li.e sangharsh kiya, aaj kii piiDhii ko kartavya ke li.e sangharsh karnaa hai।

bina atmashuddhi ke pranimatr ke saath ekta ka anubhav nahin kiya ja sakta hai aur atmashuddhi ke abhav se ahinsa dharm ka palan karna bhi har tarah namumkin hai.

bina atmashuddhi ke pranimatr ke saath ekta ka anubhav nahin kiya ja sakta hai aur atmashuddhi ke abhav se ahinsa dharm ka palan karna bhi har tarah namumkin hai.

aam striyon mein pai jane vali vishisht prvrittiyan aur charitrik duruhtayen un halat ka parinam hoti hain, jinmen unka palan poshan hota hai; ye prakritik qatii nahin hotin.

aam striyon mein pai jane vali vishisht prvrittiyan aur charitrik duruhtayen un halat ka parinam hoti hain, jinmen unka palan poshan hota hai; ye prakritik qatii nahin hotin.

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.

asankhya yugon se asankhya sanskar aur asankhya bhavnaon ne bharatiy stri ki nari murti mein jis devatv ki praan pratishtha ki thi, uska koi ansh bina khoe hue wo is yantryug ki manavi ban sakegi, aisi sambhavna kam hai.

asankhya yugon se asankhya sanskar aur asankhya bhavnaon ne bharatiy stri ki nari murti mein jis devatv ki praan pratishtha ki thi, uska koi ansh bina khoe hue wo is yantryug ki manavi ban sakegi, aisi sambhavna kam hai.

jin striyon ki paap gathaon se samaj ka jivan kala hai, jinki lajjahinta se jivan lajjit hai, unmen bhi adhikansh ki durdasha ka karan arth ki vishamata hi milegi.

jin striyon ki paap gathaon se samaj ka jivan kala hai, jinki lajjahinta se jivan lajjit hai, unmen bhi adhikansh ki durdasha ka karan arth ki vishamata hi milegi.

atit ki mushkilon, sanskritik parampraon aur samajik dharnaon ko chhoD den. aap hi iklaute vyakti hain, jo us jivan ka nirman kar sakte hain, jiske aap haqdar hain.

atit ki mushkilon, sanskritik parampraon aur samajik dharnaon ko chhoD den. aap hi iklaute vyakti hain, jo us jivan ka nirman kar sakte hain, jiske aap haqdar hain.

bhakt kaviyon ne premamarg ki jin badhaon ka varnan kiya hai ve bhi lokajivan mein prem ki anubhuti ki badhayen hain.

bhakt kaviyon ne premamarg ki jin badhaon ka varnan kiya hai ve bhi lokajivan mein prem ki anubhuti ki badhayen hain.

maze mein khushhal hokar jina hai to Diskvar nahin ho sakte.

maze mein khushhal hokar jina hai to Diskvar nahin ho sakte.

mahila ka dukhDa sunna purush ke liye kai baar itna zyada mushkil ya dubhar hota hai. jab wo kisi cheez par nirash ya dukhi hoti hai, to purush ko aisa mahsus hota hai, jaise wo asaphal ho gaya ho.

mahila ka dukhDa sunna purush ke liye kai baar itna zyada mushkil ya dubhar hota hai. jab wo kisi cheez par nirash ya dukhi hoti hai, to purush ko aisa mahsus hota hai, jaise wo asaphal ho gaya ho.

jivankal mein vriddhi ke samajik parinam bahut gambhir hain. ritayarment ke baad ke liye, sarkari sahayata vale lagbhag sabhi karyakrmon mein ye mana jata hai ki log adhiktam 65 saal ki umr mein kaam karna band kar denge. ye manak tab tay kiya gaya tha, jab log ritayar hone ke baad kuch hi saal jivit rahte the, lekin aaj ve iske baad amtaur par do dashak tak zinda rahte hain.

jivankal mein vriddhi ke samajik parinam bahut gambhir hain. ritayarment ke baad ke liye, sarkari sahayata vale lagbhag sabhi karyakrmon mein ye mana jata hai ki log adhiktam 65 saal ki umr mein kaam karna band kar denge. ye manak tab tay kiya gaya tha, jab log ritayar hone ke baad kuch hi saal jivit rahte the, lekin aaj ve iske baad amtaur par do dashak tak zinda rahte hain.

vilgav ki sthiti mein, adhunik jivan ki adhikadhik yantrik aur jansankul paristhitiyon mein, manav samudayon ke astitvik aur sanskriktik laybhang ke mansopchar ki zarurat ke takaze se hi prkriti ke saath manaviy chetna ke sambandhon ki khoj jivan ki aupanyasik punarrachna mein aur bhi gahre aur bhi sukshmtam gharatlon par anivarya uthti hai.

vilgav ki sthiti mein, adhunik jivan ki adhikadhik yantrik aur jansankul paristhitiyon mein, manav samudayon ke astitvik aur sanskriktik laybhang ke mansopchar ki zarurat ke takaze se hi prkriti ke saath manaviy chetna ke sambandhon ki khoj jivan ki aupanyasik punarrachna mein aur bhi gahre aur bhi sukshmtam gharatlon par anivarya uthti hai.

jab koi parikshin arthat daridri hota hai, tab ek pasar yav ki ichchha karta hai aur vahi manushya jab sarvsampann arthat dhanik avastha mein ho jata hai, tab prithvi ko tun ke saman ginta hai, es karan yahi donon chanchal avasthayen purush ko guru aur laghu banati hain vastuon ko bhi phailati aur sametti hain.

jab koi parikshin arthat daridri hota hai, tab ek pasar yav ki ichchha karta hai aur vahi manushya jab sarvsampann arthat dhanik avastha mein ho jata hai, tab prithvi ko tun ke saman ginta hai, es karan yahi donon chanchal avasthayen purush ko guru aur laghu banati hain vastuon ko bhi phailati aur sametti hain.

ye jagat na ashavadi hai, na nirashavadi, wo donon ka mishran hai aur ant mein hum dekhenge ki sabhi dosh prkriti ke kandhon se hatakar hamare apne uupar rakh diya jata hai.

ye jagat na ashavadi hai, na nirashavadi, wo donon ka mishran hai aur ant mein hum dekhenge ki sabhi dosh prkriti ke kandhon se hatakar hamare apne uupar rakh diya jata hai.

sahityshakti, shabd shakti manushya tabhi prakat kar sakta hai, jab wo samanya man se uupar uthkar janta ke manas ki taraf dekhe.

sahityshakti, shabd shakti manushya tabhi prakat kar sakta hai, jab wo samanya man se uupar uthkar janta ke manas ki taraf dekhe.

jab koi purush tanav mein hota hai, to wo sirf ek hi samasya par apna dhyaan kendrit karta hai aur baqi samasyaon ko bhool jata hai. dusri taraf, jab koi mahila tanav mein hoti hai, to wo apni samasyaon ko phaila leti hai aur unke bojh se dabi hui mahsus karti hai.

jab koi purush tanav mein hota hai, to wo sirf ek hi samasya par apna dhyaan kendrit karta hai aur baqi samasyaon ko bhool jata hai. dusri taraf, jab koi mahila tanav mein hoti hai, to wo apni samasyaon ko phaila leti hai aur unke bojh se dabi hui mahsus karti 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.

utpiDiton ke liye nihayat zaruri hai ki ve apni mukti ki sabhi avasthaon mein svayan ko purntar manushya banne ke sattamulak tatha aitihasik karya mein sanlagn manushyon ke roop mein dekhen.

utpiDiton ke liye nihayat zaruri hai ki ve apni mukti ki sabhi avasthaon mein svayan ko purntar manushya banne ke sattamulak tatha aitihasik karya mein sanlagn manushyon ke roop mein dekhen.

pakshi anDe se bahar nikalne ke liye sangharsh karta hai. anDa hi duniya hai. jo janm lena chahta hai use ek duniya ko nasht karna hoga.

pakshi anDe se bahar nikalne ke liye sangharsh karta hai. anDa hi duniya hai. jo janm lena chahta hai use ek duniya ko nasht karna hoga.

adarsh ka upasak nirashaon ke prati upeksha ki drishti se dekhta hai, uska jivan yuddhmay hai. samjhaute ka upasak vyavaharik kathinta ki durdamniyta ka vikral roop dekhkar ghabrata hai, wo apne ko chatur aur nitikushal ke naam se pukarta hai, wo marna nahin janta.

adarsh ka upasak nirashaon ke prati upeksha ki drishti se dekhta hai, uska jivan yuddhmay hai. samjhaute ka upasak vyavaharik kathinta ki durdamniyta ka vikral roop dekhkar ghabrata hai, wo apne ko chatur aur nitikushal ke naam se pukarta hai, wo marna nahin janta.

agar hum apne samay ki sabse baDi chunautiyon—jalvayu ke sankat se lekar ek dusre ke prati hamare uttarottar baDhte ja rahe avishvas tak—se nipatna chahte hain, to mujhe lagta hai ki iski shuruat hamein manushya ke svbhaav ke bare mein apne drishtikon ko badalne ke saath karne ki zarurat hai.

agar hum apne samay ki sabse baDi chunautiyon—jalvayu ke sankat se lekar ek dusre ke prati hamare uttarottar baDhte ja rahe avishvas tak—se nipatna chahte hain, to mujhe lagta hai ki iski shuruat hamein manushya ke svbhaav ke bare mein apne drishtikon ko badalne ke saath karne ki zarurat hai.

sansarbandhan ke duःkhon ki rachna ko vidhvans karne hetu prlayagni ke sadrish brahmanand pad mein pravesh ke udyog ke bina aur baqi sab vanigvyaparar hai, pryojanvali baat keval brahm ka chintan hai.

sansarbandhan ke duःkhon ki rachna ko vidhvans karne hetu prlayagni ke sadrish brahmanand pad mein pravesh ke udyog ke bina aur baqi sab vanigvyaparar hai, pryojanvali baat keval brahm ka chintan hai.

sadharnatः log kahte hain ki vedant, darshan aur dharm is jagat aur uske sare sukhon evan sangharshon ko chhoDkar iske bahar jane ka updesh dete hain. par ye dharna ekdam ghalat hai. keval aise agyani vyakti hi, jo prachya chintan ke vishay mein kuch nahin jante, aur jismen uski yatharth shiksha samajhne yogya buddhi hi nahin hai, is prakar ki baten kahte hain.

sadharnatः log kahte hain ki vedant, darshan aur dharm is jagat aur uske sare sukhon evan sangharshon ko chhoDkar iske bahar jane ka updesh dete hain. par ye dharna ekdam ghalat hai. keval aise agyani vyakti hi, jo prachya chintan ke vishay mein kuch nahin jante, aur jismen uski yatharth shiksha samajhne yogya buddhi hi nahin hai, is prakar ki baten kahte hain.

संसार से तटस्थ रहकर; शांति-सुखपूर्वक लोक-व्यवहार-संबंधी उपदेश देनेवालों का उतना अधिक महत्त्व हमारे हिंदू-धर्म में नहीं है, जितना संसार के भीतर घुसकर उसके व्यवहारों के बीच सात्विक सौंदर्य की ज्योति जगानेवालों का है।

jab baDi aur hanikarak takniken samne aati hain, to hum hamesha unke lambe samay ke asar ko samajh nahin pate.

jab baDi aur hanikarak takniken samne aati hain, to hum hamesha unke lambe samay ke asar ko samajh nahin pate.

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

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

pyaar ki shuruat basant ki tarah hoti hai. hamein aisa mahsus hota hai ki hum hamesha sukhi rahenge. hum apne partnar se beintha pyaar karte hain aur kalpana bhi nahin kar sakte ki kabhi aisa din bhi ayega, jab hum usse pyaar nahin karenge. ye masumiyat ka samay hai. prem amar lagta hai. ye jadui samay hota hai, jab har cheez adarsh dikhti hai aur bina prayas ke achchhi tarah kaam karti hai. hamara partnar hamein adarsh nazar aata hai. hum bina prayas ke ek lay mein rahte hain aur apni khushqismti par anandit hote hain.

pyaar ki shuruat basant ki tarah hoti hai. hamein aisa mahsus hota hai ki hum hamesha sukhi rahenge. hum apne partnar se beintha pyaar karte hain aur kalpana bhi nahin kar sakte ki kabhi aisa din bhi ayega, jab hum usse pyaar nahin karenge. ye masumiyat ka samay hai. prem amar lagta hai. ye jadui samay hota hai, jab har cheez adarsh dikhti hai aur bina prayas ke achchhi tarah kaam karti hai. hamara partnar hamein adarsh nazar aata hai. hum bina prayas ke ek lay mein rahte hain aur apni khushqismti par anandit hote hain.

lok mein phaili duःkha ki chhaya ko hatane mein brahm ki anandakla jo shaktimay roop dharan karti hai uski bhishanta mein bhi adbhut manoharta, katuta mein bhi apurv madhurta, prchanDta mein bhi gahri ardrata saath lagi rahti hai. viruddhon ka yahi samanjas karmakshetr ka saundarya hai jiski or akarshit hue bina manushya ka hriday nahin rah sakta.

lok mein phaili duःkha ki chhaya ko hatane mein brahm ki anandakla jo shaktimay roop dharan karti hai uski bhishanta mein bhi adbhut manoharta, katuta mein bhi apurv madhurta, prchanDta mein bhi gahri ardrata saath lagi rahti hai. viruddhon ka yahi samanjas karmakshetr ka saundarya hai jiski or akarshit hue bina manushya ka hriday nahin rah sakta.

manushya ka sabse uttam parichay ye hai ki manushya srashta hai. kintu, aaj ki sabhyata use mazdur banati hai, mistri banati hai, mahajan banati hai, lobh dikhakar srashta ko chhota banati hai.

manushya ka sabse uttam parichay ye hai ki manushya srashta hai. kintu, aaj ki sabhyata use mazdur banati hai, mistri banati hai, mahajan banati hai, lobh dikhakar srashta ko chhota banati hai.

dusre sabhi kshetron mein manushya dvara kiya ja raha vikas duniya ko jis taraf le ja raha hai, uske liye manushya ki naitik taiyari abhi na ke barabar hai.

dusre sabhi kshetron mein manushya dvara kiya ja raha vikas duniya ko jis taraf le ja raha hai, uske liye manushya ki naitik taiyari abhi na ke barabar hai.

mere liye sinema aur kuch nahin sirf ek abhivyakti hai. ye mere liye apne logon ke kashton aur dukhon ko lekar apna ghussa zahir karne ka madhyam hai. kal ko sinema ke alava bhi insaan ki buddhi shayad kuch aisa bana le jo sinema se bhi zyada mazbuti, bal aur tatkalikta se logon ki khushiyon, dukhon, akankshaon, sapnon, adarshon ko abhivyakt kar sake. tab wo hi adarsh madhyam ban jayega.

mere liye sinema aur kuch nahin sirf ek abhivyakti hai. ye mere liye apne logon ke kashton aur dukhon ko lekar apna ghussa zahir karne ka madhyam hai. kal ko sinema ke alava bhi insaan ki buddhi shayad kuch aisa bana le jo sinema se bhi zyada mazbuti, bal aur tatkalikta se logon ki khushiyon, dukhon, akankshaon, sapnon, adarshon ko abhivyakt kar sake. tab wo hi adarsh madhyam ban jayega.

shrikant varma ka magadh rajnitik kuchakr mein phanse ek sanvedanshil man ka itihas mein santran hai jahan se wo vartaman ko ek dhundh ki tarah chitrit karta hai.

shrikant varma ka magadh rajnitik kuchakr mein phanse ek sanvedanshil man ka itihas mein santran hai jahan se wo vartaman ko ek dhundh ki tarah chitrit karta hai.

hamara sangharsh bhi bhulne ke khilaf smriti ka sangharsh hai.

hamara sangharsh bhi bhulne ke khilaf smriti ka sangharsh hai.

jo pahle se man mein poorn ho, us pravah ko bah jane se rokne ke liye sangharsh karo.

jo pahle se man mein poorn ho, us pravah ko bah jane se rokne ke liye sangharsh karo.

kisi ne ek sangharsh, ek dard, ek maut sahi.

kisi ne ek sangharsh, ek dard, ek maut sahi.

manav sabhyata mein hua aaj tak ka vikas aur sari ki sari adhunik prvrittiyan, sirf ek hi sanket karte hain—yah aadim vyavastha bhavishya ki duniya se mel nahin khati aur iska khatm ho jana anivarya hai.

manav sabhyata mein hua aaj tak ka vikas aur sari ki sari adhunik prvrittiyan, sirf ek hi sanket karte hain—yah aadim vyavastha bhavishya ki duniya se mel nahin khati aur iska khatm ho jana anivarya hai.

hum sabhi jante hain ki log alag alag raftar se buDhe hote hain. kuch 50 ki umr mein buDhe lagne lagte hain, jabki anya 80 tak bhi apekshakrit yuva nazar aate hain. iska kuch shrey anuvanshiki ko diya ja sakta hai, lekin tanav aur mushkilen bhi buDhapa jaldi late hain.

hum sabhi jante hain ki log alag alag raftar se buDhe hote hain. kuch 50 ki umr mein buDhe lagne lagte hain, jabki anya 80 tak bhi apekshakrit yuva nazar aate hain. iska kuch shrey anuvanshiki ko diya ja sakta hai, lekin tanav aur mushkilen bhi buDhapa jaldi late hain.

chahe svadesh ho ya videsh, is moorkh sansar ki pratyek avashyakta puri karne ki apeksha tatha nimnatam star ka asar jivan vyatit karne ki apeksha main sahastr baar marna adhik achchha samajhta hoon.

chahe svadesh ho ya videsh, is moorkh sansar ki pratyek avashyakta puri karne ki apeksha tatha nimnatam star ka asar jivan vyatit karne ki apeksha main sahastr baar marna adhik achchha samajhta hoon.

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.

jivan ki visangatiyon (aibsarDitiz) ka hal kabir manushya ki tarkbuddhi mein nahin uski rahasybhavna, uske shraddha aur vishvason mein dekhte hain.

jivan ki visangatiyon (aibsarDitiz) ka hal kabir manushya ki tarkbuddhi mein nahin uski rahasybhavna, uske shraddha aur vishvason mein dekhte hain.

mahan durachari purush bhi param sati stri ke charitr ka alochak hi nahin nyayakarta bhi bana rahta hai.

mahan durachari purush bhi param sati stri ke charitr ka alochak hi nahin nyayakarta bhi bana rahta hai.

madhyavarg mein baDhta bhrashtachar, apradhikran darasal ichchha jagat mein bane rahne ki haDabDai koshishen bhar hain. ichchha jagat ko yatharth mein badalne ka ek aytharth tariqa.

madhyavarg mein baDhta bhrashtachar, apradhikran darasal ichchha jagat mein bane rahne ki haDabDai koshishen bhar hain. ichchha jagat ko yatharth mein badalne ka ek aytharth tariqa.

rog aur apradh bodh ke baad svabhavik gatividhiyon par pratibandh hi ek aisi cheez hai jo manushya ko jivan ke sahj anand se vanchit kar deti hai.

rog aur apradh bodh ke baad svabhavik gatividhiyon par pratibandh hi ek aisi cheez hai jo manushya ko jivan ke sahj anand se vanchit kar deti hai.