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sharir ek badalta hua pravah hai aur man bhi. unhen jo kinare samajh lete hai, ve Doob jate hai.

sharir ek badalta hua pravah hai aur man bhi. unhen jo kinare samajh lete hai, ve Doob jate hai.

teen raat tak sanyam dharan karne ke baad pati ko ekaant sthaan keligrih mein patni ke paas jakar mithi mithi manoranjak baten aur sparsh aadi mridu upcharon se navavivahita vadhu mein vishvas paida karne aur uski lajja door karne ka prayatn karna chahiye. us samay sanyat bhaav se komalta evan madhurta ka vyvahar karne ki avashyakta hoti hai, zor zabardasti nahin karni chahiye. zor zabardasti karne se katuta baDhti hai aur dampatya jivan duःkhamay ban jata hai. isliye patni ki ichchha ke viruddh koi kaam nahin karna chahiye.

teen raat tak sanyam dharan karne ke baad pati ko ekaant sthaan keligrih mein patni ke paas jakar mithi mithi manoranjak baten aur sparsh aadi mridu upcharon se navavivahita vadhu mein vishvas paida karne aur uski lajja door karne ka prayatn karna chahiye. us samay sanyat bhaav se komalta evan madhurta ka vyvahar karne ki avashyakta hoti hai, zor zabardasti nahin karni chahiye. zor zabardasti karne se katuta baDhti hai aur dampatya jivan duःkhamay ban jata hai. isliye patni ki ichchha ke viruddh koi kaam nahin karna chahiye.

hamare bhitar buddhimani ka zyadatar hissa 30 saal paar karne ke baad aata hai. uske baad, hum apne taur tariqon mein Dhalte jate hain aur buddhiman hone ke saath saath pratikriyavadi hone ki sambhavna bhi baDh jati hai.

hamare bhitar buddhimani ka zyadatar hissa 30 saal paar karne ke baad aata hai. uske baad, hum apne taur tariqon mein Dhalte jate hain aur buddhiman hone ke saath saath pratikriyavadi hone ki sambhavna bhi baDh jati hai.

jo nayak navavivahita kanya ko atyant lajjavati samajhkar uski upeksha karta hai, striyon ke abhipray ko na samajhne vala wo purush pashuon ke saman tiraskrit hota hai.

jo nayak navavivahita kanya ko atyant lajjavati samajhkar uski upeksha karta hai, striyon ke abhipray ko na samajhne vala wo purush pashuon ke saman tiraskrit hota hai.

yadi adhyatmik shiksha dvara nahin, to vigyan dvara hi sahi, manushya ko ye darshanik satya samajh lena chahiye ki bhautik jagat naam ki koi cheez hi nahin hai. uska tana bana bhi keval bhram hai, maya hai.

yadi adhyatmik shiksha dvara nahin, to vigyan dvara hi sahi, manushya ko ye darshanik satya samajh lena chahiye ki bhautik jagat naam ki koi cheez hi nahin hai. uska tana bana bhi keval bhram hai, maya hai.

yadi kisi uttam kavya ya chitr ki visheshata na samajhne ke karan hum kavi ya chitrkar par shraddha na kar sake to ye hamara anaDipan hai—hamare ruchi sanskar ki truti hai.

yadi kisi uttam kavya ya chitr ki visheshata na samajhne ke karan hum kavi ya chitrkar par shraddha na kar sake to ye hamara anaDipan hai—hamare ruchi sanskar ki truti hai.

mere vichar jis adami mein thoDa sa bhi vivek hota hai, wo hamesha apni paristhitiyon ko tarksangat Dhang se samajhna chahta hai.

mere vichar jis adami mein thoDa sa bhi vivek hota hai, wo hamesha apni paristhitiyon ko tarksangat Dhang se samajhna chahta hai.

har achchhi kavita ki tarah soor ki kavita bhi shraddha se adhik samajh ki maang karti hai.

har achchhi kavita ki tarah soor ki kavita bhi shraddha se adhik samajh ki maang karti hai.

manushya jitna samajhta hai, usse kahin adhik janta hai.

manushya jitna samajhta hai, usse kahin adhik janta hai.

ismen kya ghalat hai ki agar duniya mein koi adami aisa ho jise aapko samajhne ki koshish karna achchha lagta hai?

ismen kya ghalat hai ki agar duniya mein koi adami aisa ho jise aapko samajhne ki koshish karna achchha lagta hai?

har navin anusandhan karnevala vidrohi hota hai, wo prkriti se vidroh karta hai. prkriti har cheez ko zamin ki or khinchti hai.

har navin anusandhan karnevala vidrohi hota hai, wo prkriti se vidroh karta hai. prkriti har cheez ko zamin ki or khinchti hai.

charitr ko jaldi bhaanp lene ki kshamata—jis kshetr mein striyan pramanik taur par purushon se aage hain—unhen svabhavik roop se satta ki yogya adhikarini bana deta hai.

charitr ko jaldi bhaanp lene ki kshamata—jis kshetr mein striyan pramanik taur par purushon se aage hain—unhen svabhavik roop se satta ki yogya adhikarini bana deta hai.

udhaar ya bhaDe par liya gaya koi bhi aisa vyakti jo tumhare varg ka nahin hai, wo leshamatr bhi tumhare hiton ko nahin saadh sakta.

udhaar ya bhaDe par liya gaya koi bhi aisa vyakti jo tumhare varg ka nahin hai, wo leshamatr bhi tumhare hiton ko nahin saadh sakta.

vahii karne vaala tha aur vahii kahne vaala tha aur vahii tha। usne jo kahaa, vah achchhaa kahaa, jo kiya vah achchhaa

vahii karne vaala tha aur vahii kahne vaala tha aur vahii tha। usne jo kahaa, vah achchhaa kahaa, jo kiya vah achchhaa

sahamti ya ashamti ki baat keval tab uthti hai jab aap chizon ko samajhte hain. anyatha ye ek andhi ashamti hoti hai jo kisi bhi saval ko lekar ek susanskrit tariqa nahin ho sakta.

sahamti ya ashamti ki baat keval tab uthti hai jab aap chizon ko samajhte hain. anyatha ye ek andhi ashamti hoti hai jo kisi bhi saval ko lekar ek susanskrit tariqa nahin ho sakta.

jo prakritik drishyon ko keval kamoddin ki samagri samajhte hain unki ruchi bhrasht ho gai hai aur sanskarsapeksh hai.

jo prakritik drishyon ko keval kamoddin ki samagri samajhte hain unki ruchi bhrasht ho gai hai aur sanskarsapeksh hai.

strii ko kaun samajh saktaa hai।

strii ko kaun samajh saktaa hai।

grihasthi chalane ke liye samajhdari ki nok toD deni chahiye. akhirkar ye maan kar chalna chahiye ki is zamane mein sambandh sirf ve hi nibha sakte hain jo moorkh hain.

grihasthi chalane ke liye samajhdari ki nok toD deni chahiye. akhirkar ye maan kar chalna chahiye ki is zamane mein sambandh sirf ve hi nibha sakte hain jo moorkh hain.

ashiksha ya agyan mein aisi koi shakti nahin hai ki wo kisi manushya ko manviyta ki sauteli santan ke naam se sambodhit kare.

ashiksha ya agyan mein aisi koi shakti nahin hai ki wo kisi manushya ko manviyta ki sauteli santan ke naam se sambodhit kare.

koi koi purush samajhta hai ki wo striyon ko bahut achchhi tarah se janta hai, kyonki wo unmen se bahuton ke saath prem sambandh bana chuka hai.

koi koi purush samajhta hai ki wo striyon ko bahut achchhi tarah se janta hai, kyonki wo unmen se bahuton ke saath prem sambandh bana chuka hai.

ye baat pure vishvas ke saath kahi ja sakti hai ki sirf vahi do vyakti ek dusre ko bahut achchhi tarah se jaan sakte hain, jo antrang to hon hi, saath hi barabar bhi hon.

ye baat pure vishvas ke saath kahi ja sakti hai ki sirf vahi do vyakti ek dusre ko bahut achchhi tarah se jaan sakte hain, jo antrang to hon hi, saath hi barabar bhi hon.

tattvagya purush ko chaahiye ki vah apmaan ko amrit ke samaan samajhkar usse santushT ho aur vidvaan manushya sammaan ko vish ke tulya samajhkar usse sada Dartaa rahe।

tattvagya purush ko chaahiye ki vah apmaan ko amrit ke samaan samajhkar usse santushT ho aur vidvaan manushya sammaan ko vish ke tulya samajhkar usse sada Dartaa rahe।

meri Dak mein aane wale khaton mein kuch khat to galiyon se hi bhare hote hain un galiyon ka to mere upar koi asar nahin hota, kyonki main in galiyon ko hi stuti samajhta hoon, parantu we log galiyan isliye nahin dete ki main unko stuti samajhta hoon balki isliye ki main jaisa unki nigah mein hona chahiye waisa nahin hoon ek wakt wo tha jab we meri stuti bhi karte tha isliye galiyan dena ya stuti karna to duniya ka ek khel hoon

meri Dak mein aane wale khaton mein kuch khat to galiyon se hi bhare hote hain un galiyon ka to mere upar koi asar nahin hota, kyonki main in galiyon ko hi stuti samajhta hoon, parantu we log galiyan isliye nahin dete ki main unko stuti samajhta hoon balki isliye ki main jaisa unki nigah mein hona chahiye waisa nahin hoon ek wakt wo tha jab we meri stuti bhi karte tha isliye galiyan dena ya stuti karna to duniya ka ek khel hoon

ek vyakti jo dusron ke vichar ya raay ko nahin samajh sakta hai, to iska matlab ye hua ki uska dimagh aur sanskriti simit hai.

ek vyakti jo dusron ke vichar ya raay ko nahin samajh sakta hai, to iska matlab ye hua ki uska dimagh aur sanskriti simit hai.

shikshak sab kuch janta hai aur chhaatr kuch bhi nahin jante.

shikshak sab kuch janta hai aur chhaatr kuch bhi nahin jante.

kruur aur niich 'manushya yadi kabhii aakar namrataa prakaT kare to use bahut Dar kii baat samajhnaa chaahi.e।

kruur aur niich 'manushya yadi kabhii aakar namrataa prakaT kare to use bahut Dar kii baat samajhnaa chaahi.e।

prachin granthon ko samajhne ke liye ye avashyak hai ki shabd aur yatharth ke tatkalik sambandh ko aitihasik drishti se samjha jaye.

prachin granthon ko samajhne ke liye ye avashyak hai ki shabd aur yatharth ke tatkalik sambandh ko aitihasik drishti se samjha jaye.

sach, karm aur charitr ko kraanti ke baad kii chiij nahii.n samajhnaa chaahi.e। inhe.n to kraanti ke saath-saath chalnaa chaahi.e।

sach, karm aur charitr ko kraanti ke baad kii chiij nahii.n samajhnaa chaahi.e। inhe.n to kraanti ke saath-saath chalnaa chaahi.e।

nayak ke nayika ki prkriti ke anukul, deshachar ke anukul tatha un un pashu pakshiyon ke bhavon ke anusar ratikriDa ka prayog kiye jane par nayak ke prati striyon ka sneh, anurag (prem) aur samman baDhta hai.

nayak ke nayika ki prkriti ke anukul, deshachar ke anukul tatha un un pashu pakshiyon ke bhavon ke anusar ratikriDa ka prayog kiye jane par nayak ke prati striyon ka sneh, anurag (prem) aur samman baDhta hai.

lekhak ko samajhna, apne paltu kutte ko samajhne ke muqable zyada mahattvpurn samajik karya hai.

lekhak ko samajhna, apne paltu kutte ko samajhne ke muqable zyada mahattvpurn samajik karya hai.

satya ke thoDe se hisse ko hi samajhna aur zindagi mein use amal mein lana kuch na samajhne aur astitv ke rahasya ko khoj pane ki bekar koshish mein idhar udhar bhatakne ke muqable mein behtar hai.

satya ke thoDe se hisse ko hi samajhna aur zindagi mein use amal mein lana kuch na samajhne aur astitv ke rahasya ko khoj pane ki bekar koshish mein idhar udhar bhatakne ke muqable mein behtar hai.

svbhavatः sookshm hone ke karan, atyant lobh ke karan, svbhaav se agyani hone ke karan striyon ki kaam bhavna ko samajhna baDa kathin hai.

svbhavatः sookshm hone ke karan, atyant lobh ke karan, svbhaav se agyani hone ke karan striyon ki kaam bhavna ko samajhna baDa kathin hai.

jis prakar purush apne upayon, yogytaon ki saphalta par vichar karta hai usi prakar saralta se vash mein hone vali striyon ki prkriti ko bhi samajhna chahiye.

jis prakar purush apne upayon, yogytaon ki saphalta par vichar karta hai usi prakar saralta se vash mein hone vali striyon ki prkriti ko bhi samajhna chahiye.

bina vichare atishighrta se kaam karne ka phal maranparyant hriday hai aur kantak ke saman khatakta hai.

bina vichare atishighrta se kaam karne ka phal maranparyant hriday hai aur kantak ke saman khatakta hai.

atank ke alava samuhik nirnay ka bal aur uske aage jhukne ki vivashta bhi bachchon ke samajh ke bahar ki cheez hai.

atank ke alava samuhik nirnay ka bal aur uske aage jhukne ki vivashta bhi bachchon ke samajh ke bahar ki cheez hai.

jiivan ek a.isii anuuThii pustak hai, jo ant tak manushya ka saath detii hai, parantu iske kaThin prishTho.n ko samajhne ke li.e buddhi kii aavashyakta hai।

jiivan ek a.isii anuuThii pustak hai, jo ant tak manushya ka saath detii hai, parantu iske kaThin prishTho.n ko samajhne ke li.e buddhi kii aavashyakta hai।

bhas, kalidas aadi ke palan karne wale bhaskar kosh grihon ko samajhne mein kathin wed rupi parwat se nikalkar bahnewali nirmal nadiyon, unnat upnishad dewtaon ke mandiron, dharm, arth, kaam aur moksh wale paudhon ke kheton, yashaswi aryon ke jayastambh shreshth purano! tumhein mera prnam!

bhas, kalidas aadi ke palan karne wale bhaskar kosh grihon ko samajhne mein kathin wed rupi parwat se nikalkar bahnewali nirmal nadiyon, unnat upnishad dewtaon ke mandiron, dharm, arth, kaam aur moksh wale paudhon ke kheton, yashaswi aryon ke jayastambh shreshth purano! tumhein mera prnam!

pati ko jo vaastav me.n dharm samajhkar, parlok kii vastu samajhkar grhaN kar sakii hai, uske pairo.n kii be.Dii chaahe to.D dii aur chaahe bandhii rahne dii, uske satiitv kii pariikshaa apne-aap ho hii ga.ii, samajh lo।

pati ko jo vaastav me.n dharm samajhkar, parlok kii vastu samajhkar grhaN kar sakii hai, uske pairo.n kii be.Dii chaahe to.D dii aur chaahe bandhii rahne dii, uske satiitv kii pariikshaa apne-aap ho hii ga.ii, samajh lo।

svbhaav, ruchi, abhyaas, sangati, samprdaay aur vivek buddhi ke nyuunaadhik vikaas ke anusaar sabko sab chiije.n ek sii hridyangam nahii.n hotiin।

svbhaav, ruchi, abhyaas, sangati, samprdaay aur vivek buddhi ke nyuunaadhik vikaas ke anusaar sabko sab chiije.n ek sii hridyangam nahii.n hotiin।

jis gaa.nv me.n guN-avguN ko sunne va samajhne vaala ko.ii nahii.n hai aur jahaa.n araajakta phailii hu.ii hai, he raajiyaa! vahaa.n rahnaa kaThin hai।

jis gaa.nv me.n guN-avguN ko sunne va samajhne vaala ko.ii nahii.n hai aur jahaa.n araajakta phailii hu.ii hai, he raajiyaa! vahaa.n rahnaa kaThin hai।

sangati aur samanjasya aisi cheez nahin hain jo satat kayam rah sake.

sangati aur samanjasya aisi cheez nahin hain jo satat kayam rah sake.

kai baar samay samajhdari paida karta hai.

kai baar samay samajhdari paida karta hai.

jab koi vyakti janta hai aur dusron ko samjha nahin sakta, to wo kya karta hai?

jab koi vyakti janta hai aur dusron ko samjha nahin sakta, to wo kya karta hai?

samajhdari wo hunar hai, jisse kisi ko shatru banaye baghair apni baat rakhi ja sakti hai.

samajhdari wo hunar hai, jisse kisi ko shatru banaye baghair apni baat rakhi ja sakti hai.

jab kisii ke baare me.n likho to yah samajhkar likho ki vah tumhaare saamne hii baiThaa hai aur tumse javaab talab kar saktaa hai।

jab kisii ke baare me.n likho to yah samajhkar likho ki vah tumhaare saamne hii baiThaa hai aur tumse javaab talab kar saktaa hai।

triNtulya bhii upkaar kyo.n na ho, uske phal ko samajhne vaale use taa.D ke samaan maanenge।

triNtulya bhii upkaar kyo.n na ho, uske phal ko samajhne vaale use taa.D ke samaan maanenge।

netr bol sakte hai.n aur netr samajh sakte hain।

netr bol sakte hai.n aur netr samajh sakte hain।

svaamii pasand-naapsand kii chiiz nahii.n hai। use binaa kuchh vichaare maan lenaa hotaa hai।

svaamii pasand-naapsand kii chiiz nahii.n hai। use binaa kuchh vichaare maan lenaa hotaa hai।

sambandhon mein takrav nahin ho to isse wo sabse mazbut aur gahra rishta nahin ban jata, balki sabse gahra rishta wo hai, jismen takrav hone ke baad aapsi samajh aur mazbut hoti hai.

sambandhon mein takrav nahin ho to isse wo sabse mazbut aur gahra rishta nahin ban jata, balki sabse gahra rishta wo hai, jismen takrav hone ke baad aapsi samajh aur mazbut hoti hai.

jise ham nahii.n samajh sakte vah Galat hii hai, yah maanne kii jaldabaajii karnaa bhuul hai। kitnii hii baate.n pahle samajh me.n nahii.n aatii thiin, ve aaj diipak kii tarah dikhaa.ii detii hain।

jise ham nahii.n samajh sakte vah Galat hii hai, yah maanne kii jaldabaajii karnaa bhuul hai। kitnii hii baate.n pahle samajh me.n nahii.n aatii thiin, ve aaj diipak kii tarah dikhaa.ii detii hain।