1 پر

aap kabhii bhii atiit ke dvaara bhavishya kii yojnaa nahii.n banaa sakte।

aap kabhii bhii atiit ke dvaara bhavishya kii yojnaa nahii.n banaa sakte।

aaj ke saath kal ka naDi ka sambandh hai.

aaj ke saath kal ka naDi ka sambandh hai.

jis prakaar atiit nashT hotaa hai usii prakaar bhavishya nirmit hotaa hai।

jis prakaar atiit nashT hotaa hai usii prakaar bhavishya nirmit hotaa hai।

hamare adhunik raashtr bhavishya ke dushman ko jane bina hi yuddh ki taiyari kar rahe hain.

hamare adhunik raashtr bhavishya ke dushman ko jane bina hi yuddh ki taiyari kar rahe hain.

is desh mein koi yuvak nahin janta ki uska akhir hoga kyaa? wo ye bhi janta hai bi. e. karne se kuch hota nahin hai. jab tak phel hota jata hai, vidyarthi kahlata hai. jab paas ho jayega tab bekar kahlayega.

is desh mein koi yuvak nahin janta ki uska akhir hoga kyaa? wo ye bhi janta hai bi. e. karne se kuch hota nahin hai. jab tak phel hota jata hai, vidyarthi kahlata hai. jab paas ho jayega tab bekar kahlayega.

aapke vartaman vichar aapke bhavi jivan ka nirman kar rahe hain. aap jiske bare mein sabse zyada sochte hain ya jis par sabse zyada dhyaan kendrit karte hain, wo apaki zindagi mein prakat ho jayega.

aapke vartaman vichar aapke bhavi jivan ka nirman kar rahe hain. aap jiske bare mein sabse zyada sochte hain ya jis par sabse zyada dhyaan kendrit karte hain, wo apaki zindagi mein prakat ho jayega.

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.

rachnatmak ka manovigyan samay ke saath bhi ek khaas tarah ka rishta hai—apne samay ke saath, apne se pahle samay ke saath, aur anevale samay ke saath.

rachnatmak ka manovigyan samay ke saath bhi ek khaas tarah ka rishta hai—apne samay ke saath, apne se pahle samay ke saath, aur anevale samay ke saath.

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.

rajnitik daanv pench mein paDkar hamein kam se kam itna to na bhulna chahiye ki vartaman kaal hi sab kuch nahin hai; bhoot aur bhavishya kaal bhi koi vastu hai.

rajnitik daanv pench mein paDkar hamein kam se kam itna to na bhulna chahiye ki vartaman kaal hi sab kuch nahin hai; bhoot aur bhavishya kaal bhi koi vastu hai.

atit, parampara, vartaman, bhavishya. . . inki lagatar upasthiti ka bodh, ya inmen se kisi ek ki ati upasthiti ka bodh nirdharit karta hai ki ek kalakar apne samay mein manushya ki sthiti aur uski adhunikta ko apni rachnaon mein kis tarah grhan aur paribhashit karta hai.

atit, parampara, vartaman, bhavishya. . . inki lagatar upasthiti ka bodh, ya inmen se kisi ek ki ati upasthiti ka bodh nirdharit karta hai ki ek kalakar apne samay mein manushya ki sthiti aur uski adhunikta ko apni rachnaon mein kis tarah grhan aur paribhashit karta hai.

bhavishya kabhi bhi kisi ke liye paradarshi nahin hota. use hamari zid se koi sahanubhuti nahin hai. kahne ka matlab ye nahin hai ki ye anuchit hai, lekin ye akalpaniy hai.

bhavishya kabhi bhi kisi ke liye paradarshi nahin hota. use hamari zid se koi sahanubhuti nahin hai. kahne ka matlab ye nahin hai ki ye anuchit hai, lekin ye akalpaniy hai.

hum abadh roop se, kalakram se nahin baDhte hain. hum kabhi kabhi asman roop se ek pahlu mein aage baDhte hain, dusre mein nahin. hum thoDa thoDa karke baDhte hain. hum tulnatmak roop se aage baDhte hain. hum ek kshetr mein paripakv hain, dusre mein bachkane. atit, vartaman aur bhavishya milkar hamein pichhe dhakelte hain, aage baDhate hain ya hamein vartaman mein sthir kar dete hain. hum parton, koshikaon, jyoti punjon se milkar bane hain.

hum abadh roop se, kalakram se nahin baDhte hain. hum kabhi kabhi asman roop se ek pahlu mein aage baDhte hain, dusre mein nahin. hum thoDa thoDa karke baDhte hain. hum tulnatmak roop se aage baDhte hain. hum ek kshetr mein paripakv hain, dusre mein bachkane. atit, vartaman aur bhavishya milkar hamein pichhe dhakelte hain, aage baDhate hain ya hamein vartaman mein sthir kar dete hain. hum parton, koshikaon, jyoti punjon se milkar bane hain.

hamein kabhi bhi bhavishya ko smriti ke bojh ke niche dab nahin jane dena chahiye.

hamein kabhi bhi bhavishya ko smriti ke bojh ke niche dab nahin jane dena chahiye.

bhavishya ek vade se dhamki mein kaise badal gaya?

bhavishya ek vade se dhamki mein kaise badal gaya?

atit aata hai—bhavishya, atit, bhavishya. ye hamesha abhi hai. ye kabhi abhi nahin hai.

atit aata hai—bhavishya, atit, bhavishya. ye hamesha abhi hai. ye kabhi abhi nahin hai.

aapko bhaan hoga ki bhavishya ke prati hamara bhay hi hamari atit se mukti pane mein badha hai.

aapko bhaan hoga ki bhavishya ke prati hamara bhay hi hamari atit se mukti pane mein badha hai.

baDhiya kaam karne ke liye anivarya hai ki hum nausteljiya ko parajit karen—samay mein kahin aur rahne ki aspasht ichchha ko parast karen aur vartaman ko pakaD kar rakhen, aur vartaman ka pakaD mein aana mushkil hai. jab hum uski taraf haath baDhate hain, hamari samasyayen hamein kahin aur atit mein ya bhavishya mein kheench le jati hain. kaam kshnon ko paripakv karne ka ek tariqa hai—unhen guruta pradan karne ka ek Dhang. kaam ke zariye hum vartaman ko tikaupan ki davat dete hain. apne kaam ke zariye vartaman ko grhan karo aur phir dekho, tumhara kaam hamesha vartaman rahega.

baDhiya kaam karne ke liye anivarya hai ki hum nausteljiya ko parajit karen—samay mein kahin aur rahne ki aspasht ichchha ko parast karen aur vartaman ko pakaD kar rakhen, aur vartaman ka pakaD mein aana mushkil hai. jab hum uski taraf haath baDhate hain, hamari samasyayen hamein kahin aur atit mein ya bhavishya mein kheench le jati hain. kaam kshnon ko paripakv karne ka ek tariqa hai—unhen guruta pradan karne ka ek Dhang. kaam ke zariye hum vartaman ko tikaupan ki davat dete hain. apne kaam ke zariye vartaman ko grhan karo aur phir dekho, tumhara kaam hamesha vartaman rahega.

bhavishya mein aisa koi samay nahin hai, jismen hum apna uddhaar kar lenge. chunauti is pal mein hai, sahi samay hamesha ab hai.

bhavishya mein aisa koi samay nahin hai, jismen hum apna uddhaar kar lenge. chunauti is pal mein hai, sahi samay hamesha ab hai.

bhavishya svarg ke saman hai, sab iski sarahna karte hain; lekin ab vahan koi nahin jana chahta hai.

bhavishya svarg ke saman hai, sab iski sarahna karte hain; lekin ab vahan koi nahin jana chahta hai.

kisi ke aage ka lekhan karne ka matlab hai agyat ki khoj karna.

kisi ke aage ka lekhan karne ka matlab hai agyat ki khoj karna.

kaha jata hai ki hamare jivan ka sabse baDa nirdharak ye hai ki hum duniya ko romanchak mante hain ya shatrutapurn. donon hi drishtikon svayan ko pura karne vali bhavishyvani ban jate hain.

kaha jata hai ki hamare jivan ka sabse baDa nirdharak ye hai ki hum duniya ko romanchak mante hain ya shatrutapurn. donon hi drishtikon svayan ko pura karne vali bhavishyvani ban jate hain.

sakaratmakta behtar bhavishya banane ki ek niti hai; kyonki jab tak aap bhavishya ki behtari mein yaqin nahin karte, tab tak aap aage baDhkar use behtar karne ki zimmedari nahin lenge.

sakaratmakta behtar bhavishya banane ki ek niti hai; kyonki jab tak aap bhavishya ki behtari mein yaqin nahin karte, tab tak aap aage baDhkar use behtar karne ki zimmedari nahin lenge.

adhyatmik grihasthi mein hamein kal ke karan aaj ke bare mein nahin sochna chahiye.

adhyatmik grihasthi mein hamein kal ke karan aaj ke bare mein nahin sochna chahiye.

apne jivan ko aaj hi badal Dalo. bhavishya ka jua mat khelo, bina kisi deri ke abhi is kaam mein lag jao.

apne jivan ko aaj hi badal Dalo. bhavishya ka jua mat khelo, bina kisi deri ke abhi is kaam mein lag jao.

aap jis vartaman ka nirman kar rahe hain, use dhyaan se dekhen ha wo us bhavishya ki tarah dikhna chahiye jiska aap sapna dekh rahe hain.

aap jis vartaman ka nirman kar rahe hain, use dhyaan se dekhen ha wo us bhavishya ki tarah dikhna chahiye jiska aap sapna dekh rahe hain.

सही कवि भविष्य में देख सकते हैं।

bhavishya parmeshvar ke haath me.n hai, sarkaar ke haath me.n nahii.n hai।

bhavishya parmeshvar ke haath me.n hai, sarkaar ke haath me.n nahii.n hai।

bachpan mein hamesha ek pal hota hai, jab darvaza khulta hai aur bhavishya ko pravesh karne deta hai.

bachpan mein hamesha ek pal hota hai, jab darvaza khulta hai aur bhavishya ko pravesh karne deta hai.

logon ka bhavishya unke namon ki vajah se asan ho jata hai.

logon ka bhavishya unke namon ki vajah se asan ho jata hai.

jab atit mar jata hai to shok hota hai, lekin jab bhavishya mar jata hai to hamari kalpnayen use aage baDhane ke liye majbur ho jati hain.

jab atit mar jata hai to shok hota hai, lekin jab bhavishya mar jata hai to hamari kalpnayen use aage baDhane ke liye majbur ho jati hain.

yadi bhavishya band hai to hamara vartaman bhi band dikhne lagta hai. kyonki yadi aap ek aise bhavishya ki kamna karte hain jahan sabhi kuch tay kiya hua hai, sabhi kuch poorv nirdharit hai to aap theek usi raste par chal rahe hain jo dusre deshon ne tay kiya hua hai.

yadi bhavishya band hai to hamara vartaman bhi band dikhne lagta hai. kyonki yadi aap ek aise bhavishya ki kamna karte hain jahan sabhi kuch tay kiya hua hai, sabhi kuch poorv nirdharit hai to aap theek usi raste par chal rahe hain jo dusre deshon ne tay kiya hua hai.

ek piDhi apna laabh dekhkar agami sab piDhiyon ka bhavishya bigaDne ki kriya mein lagi hai.

ek piDhi apna laabh dekhkar agami sab piDhiyon ka bhavishya bigaDne ki kriya mein lagi hai.

bhavishya chaahe jitna bhii sukhad ho, us par vishvaas na karo, bhuutakaal kii bhii chintaa na karo, hriday me.n utsaah bharkar aur i.ishvar par vishvaas kar vartamaan me.n karmashiil raho।

bhavishya chaahe jitna bhii sukhad ho, us par vishvaas na karo, bhuutakaal kii bhii chintaa na karo, hriday me.n utsaah bharkar aur i.ishvar par vishvaas kar vartamaan me.n karmashiil raho।

atiit sukho.n ke li.e soch kyon, anaagat bhavishya ke li.e bhay kyon, aur vartamaan ko mai.n apne anukuul banaa hii luungaa, phir chintaa kis baat kii?

atiit sukho.n ke li.e soch kyon, anaagat bhavishya ke li.e bhay kyon, aur vartamaan ko mai.n apne anukuul banaa hii luungaa, phir chintaa kis baat kii?

atiit ko tyaagne se nahii.n apitu sviikaarne se aur atiit ko bhavishya me.n Dhaalne se, jisme.n atiit ka punarjanm hotaa hai, jiivan aage ba.Dhtaa hai।

atiit ko tyaagne se nahii.n apitu sviikaarne se aur atiit ko bhavishya me.n Dhaalne se, jisme.n atiit ka punarjanm hotaa hai, jiivan aage ba.Dhtaa hai।

paap karm ban jaane par sachche hriday se pashchaattaap karne vaala manushya us paap se chhuuT jaataa hai tathaa phir kabhii a.isaa karm nahii.n karuu.ngaa, a.isaa dri.Dh nishchay kar lene par bhavishya me.n hone vaale duusre paap se bhii mukt ho jaataa hai।

paap karm ban jaane par sachche hriday se pashchaattaap karne vaala manushya us paap se chhuuT jaataa hai tathaa phir kabhii a.isaa karm nahii.n karuu.ngaa, a.isaa dri.Dh nishchay kar lene par bhavishya me.n hone vaale duusre paap se bhii mukt ho jaataa hai।

smriti atiit-vishayak hotii hai। mati bhavishya-vishayak hotii hai। buddhi vartamaan vishayak hotii hai। pragyaa trikaal-vishayak hotii hai। navanvonmeshshaalinii pragyaa ko pratibhaa kahte hain।

smriti atiit-vishayak hotii hai। mati bhavishya-vishayak hotii hai। buddhi vartamaan vishayak hotii hai। pragyaa trikaal-vishayak hotii hai। navanvonmeshshaalinii pragyaa ko pratibhaa kahte hain।

upasthit kaal ke sukh ko tyaag denaa aur bhavishya me.n milne vaale sukh kii aasha karnaa, yah buddhimaano.n kii niiti nahii.n hai |

upasthit kaal ke sukh ko tyaag denaa aur bhavishya me.n milne vaale sukh kii aasha karnaa, yah buddhimaano.n kii niiti nahii.n hai |

jiivan ka praathamik prasann ullaas manushya ke bhavishya me.n mangal aur saubhaagya ko aamantrit kartaa hai। usse udaasiin na honaa chaahi.e।

jiivan ka praathamik prasann ullaas manushya ke bhavishya me.n mangal aur saubhaagya ko aamantrit kartaa hai। usse udaasiin na honaa chaahi.e।

atit mein jo kuch bhi sundar raha hai, use jivit rakhna hoga. saath hi vartaman ke bhanDar ko aur bhi samriddh banane ke liye bhavishya ka vikasadvara bhi khula rakhna hoga.

atit mein jo kuch bhi sundar raha hai, use jivit rakhna hoga. saath hi vartaman ke bhanDar ko aur bhi samriddh banane ke liye bhavishya ka vikasadvara bhi khula rakhna hoga.

hamaaraa bhavishya jaise kalpanaa ke pare duur tak phailaa hu.a hai, hamaaraa atiit bhii usii prakaar smriti ke paar tak vistrit hai।

hamaaraa bhavishya jaise kalpanaa ke pare duur tak phailaa hu.a hai, hamaaraa atiit bhii usii prakaar smriti ke paar tak vistrit hai।

paramprayen atit ko vartaman aur vartaman ko bhavishya se joDti hain. unke madhyam se samajik jivan ko nirantarta milti hai. aur uska svarup nirdharit hota hai.

paramprayen atit ko vartaman aur vartaman ko bhavishya se joDti hain. unke madhyam se samajik jivan ko nirantarta milti hai. aur uska svarup nirdharit hota hai.

vartaman hamare atit ke karmon se nirdharit hota hai aur bhavishya vartaman se.

vartaman hamare atit ke karmon se nirdharit hota hai aur bhavishya vartaman se.

itihas hamesha vartaman aur uske atit ke beech sambandh ka nirman karta hai.

itihas hamesha vartaman aur uske atit ke beech sambandh ka nirman karta hai.

दुनिया समय में आगे नहीं बढ़ती, बल्कि ऐसा लगता है जैसे यह हमारे अतीत से भविष्य की ओर एक सीधी रेखा में जा रही है।

guNshiiltaa, taatkaalik paristhiti tathaa bhavishya ka vichaar karke shiighrata tathaa diirghsuutrtaa dono.n ko chho.Dkar, desh-kaal ke anukuul apnaa kaarya karnaa chaahi.e।

guNshiiltaa, taatkaalik paristhiti tathaa bhavishya ka vichaar karke shiighrata tathaa diirghsuutrtaa dono.n ko chho.Dkar, desh-kaal ke anukuul apnaa kaarya karnaa chaahi.e।

hamara atit ek vyakhya hai, aur hamara bhavishya ek bhram hai.

hamara atit ek vyakhya hai, aur hamara bhavishya ek bhram hai.

अतीत और भविष्य को एक तरफ रख कर वर्तमान में जीना चाहिए।

mai.n ek shabd kahne ke li.e aaya tha aur vah shabd mai.n ab kahta huu.n। parantu yadi mrityu ne uske kahe jaane me.n baadha Daal dii, to aane vaala kal use kahegaa, kyonki aane vaala kal anant kii pustak me.n ko.ii rahasya nahii.n rahne detaa।

mai.n ek shabd kahne ke li.e aaya tha aur vah shabd mai.n ab kahta huu.n। parantu yadi mrityu ne uske kahe jaane me.n baadha Daal dii, to aane vaala kal use kahegaa, kyonki aane vaala kal anant kii pustak me.n ko.ii rahasya nahii.n rahne detaa।