atit ke bina koi kala nahin hoti hai, kintu vartaman ke bina bhi koi kala jivit nahin rahti hai, ye bhi theek hai.
atit ke bina koi kala nahin hoti hai, kintu vartaman ke bina bhi koi kala jivit nahin rahti hai, ye bhi theek hai.
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।
atit chahe duhkhad hi kyon na ho, uski smritiyan madhur hoti hain
atit chahe duhkhad hi kyon na ho, uski smritiyan madhur hoti hain
jivan se virhit hokar bhutakal ki upasna karna keval buddhi ka kutuhal hai.
jivan se virhit hokar bhutakal ki upasna karna keval buddhi ka kutuhal hai.
mujhe apne atit se pyaar hai. mujhe apne vartaman se pyaar hai. jo mere paas tha usmen mujhe sharm nahin thi, aur main is baat se dukhi nahin hoon ki ab wo mere paas nahin hai.
mujhe apne atit se pyaar hai. mujhe apne vartaman se pyaar hai. jo mere paas tha usmen mujhe sharm nahin thi, aur main is baat se dukhi nahin hoon ki ab wo mere paas nahin 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।
hum prachin deshvasiyon ke paas apna atit hai—ham atit ke prati asakt rahte hain. un, amerikiyon ka ek sapna haih ve bhavishya ke vade ke bare mein udasi mahsus karte hain.
hum prachin deshvasiyon ke paas apna atit hai—ham atit ke prati asakt rahte hain. un, amerikiyon ka ek sapna haih ve bhavishya ke vade ke bare mein udasi mahsus karte hain.
manav jivan ka nitya aur prkrit svarup dekhne ke liye drishti jaisi shuddh honi chahiye vaisi atit ke kshetr ke beech hi wo hoti hai. vartaman mein to hamare vyaktigat ragadvesh mein wo aisi bandhi rahti hai ki hum bahut si baton ko dekhkar bhi nahin dekhte.
manav jivan ka nitya aur prkrit svarup dekhne ke liye drishti jaisi shuddh honi chahiye vaisi atit ke kshetr ke beech hi wo hoti hai. vartaman mein to hamare vyaktigat ragadvesh mein wo aisi bandhi rahti hai ki hum bahut si baton ko dekhkar bhi nahin dekhte.
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.
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.
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.
adhunikta ka ek tatparya jahan apni jaDon ki chhanabin hai (apni sthaniyta, itihas, parampara aadi men) vahin uska dusra tatparya kalatmak abhivyakti ki un shreshthatam uplabdhiyon ki jankari bhi hai jinse kala ka itihas bana hai.
adhunikta ka ek tatparya jahan apni jaDon ki chhanabin hai (apni sthaniyta, itihas, parampara aadi men) vahin uska dusra tatparya kalatmak abhivyakti ki un shreshthatam uplabdhiyon ki jankari bhi hai jinse kala ka itihas bana 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.
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.
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.
saval sirf atit ko mitane ka hi hai.
saval sirf atit ko mitane ka hi hai.
pratyek kshan ke pichhe pure atit ka bhaar hai.
pratyek kshan ke pichhe pure atit ka bhaar hai.
jab hum atit ke bare mein sochte hain, tab hum sundar chizon ko chunte hain. hum vishvas karna chahte hain ki sab kuch aisa hi tha.
jab hum atit ke bare mein sochte hain, tab hum sundar chizon ko chunte hain. hum vishvas karna chahte hain ki sab kuch aisa hi tha.
mainne khud ko ek kalatit taiksi mein anantkal se guzarte hue dekha.
mainne khud ko ek kalatit taiksi mein anantkal se guzarte hue dekha.
aage baDho, kintu maap kar dekhne na jao ki kitni door baDhe ho; aisa karne se punः pichhe rah jaoge.
aage baDho, kintu maap kar dekhne na jao ki kitni door baDhe ho; aisa karne se punः pichhe rah jaoge.
adhunikta shabd ka rachnatmak ashay vartaman ko kendr mein rakhte hue atit aur bhavishya ke prati bhi sanchet rahta hai, isliye samkalin pratyaksh ya tatkalin jaise shabdon ke saath bhi iske gahre aur sathi donon sambandh hain.
adhunikta shabd ka rachnatmak ashay vartaman ko kendr mein rakhte hue atit aur bhavishya ke prati bhi sanchet rahta hai, isliye samkalin pratyaksh ya tatkalin jaise shabdon ke saath bhi iske gahre aur sathi donon sambandh hain.
manushya us koti ki pahunchi hui satta hai jo us alp kshan mein hi atmaprsar ko baddh rakhkar santusht nahin ho sakti jise vartaman kahte hain. wo atit ke deergh patal ko bhedakar apni anvikshan buddhi ko hi nahin, ragatmika vritti ko bhi le jati hai.
manushya us koti ki pahunchi hui satta hai jo us alp kshan mein hi atmaprsar ko baddh rakhkar santusht nahin ho sakti jise vartaman kahte hain. wo atit ke deergh patal ko bhedakar apni anvikshan buddhi ko hi nahin, ragatmika vritti ko bhi le jati hai.
atit kabhi marta nahin hai. wo bitta bhi nahin hai.
atit kabhi marta nahin hai. wo bitta bhi nahin hai.
vartaman hamein andha banaye rahta hai; atit beech beech mein hamari ankhen kholta rahta hai.
vartaman hamein andha banaye rahta hai; atit beech beech mein hamari ankhen kholta rahta hai.
jis prakar vartaman se asantusht man atit ki or bhagta hai, usi tarah is jagat se asantusht hokar kisi anya jagat ki khoj mein nikal paDta hai aur na milne par kalpana ke dvara ek sukhad lok ki srishti kar Dalta hai.
jis prakar vartaman se asantusht man atit ki or bhagta hai, usi tarah is jagat se asantusht hokar kisi anya jagat ki khoj mein nikal paDta hai aur na milne par kalpana ke dvara ek sukhad lok ki srishti kar Dalta hai.
atit ke prati paramprik bharatiy drishtikon jaise ki is sadrish dusre samajon mein bhi hai, is manyata ka ek nakar hai ye nakar us siddhant ke jaD mein prahar karta hai jis par adhunik sangthit hinsa adhikdhik ashrit hai.
atit ke prati paramprik bharatiy drishtikon jaise ki is sadrish dusre samajon mein bhi hai, is manyata ka ek nakar hai ye nakar us siddhant ke jaD mein prahar karta hai jis par adhunik sangthit hinsa adhikdhik ashrit hai.
atit ki apurn vishayavastu ko apni pratibha se purnrup pradan karne mein kavi ki maulikta prakat hoti hai.
atit ki apurn vishayavastu ko apni pratibha se purnrup pradan karne mein kavi ki maulikta prakat hoti hai.
har yug ke bhoot se vartaman ki kushti hui hai. kalidas ki avhelana jab keval unki navinata ke karan hone lagi, to unhen lalkarna paDa ki jo purana hai vahi shreshth nahin hai.
har yug ke bhoot se vartaman ki kushti hui hai. kalidas ki avhelana jab keval unki navinata ke karan hone lagi, to unhen lalkarna paDa ki jo purana hai vahi shreshth nahin 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.
purvavarti ko adhikar karke hi parvarti ka avirbhav hota hai.
purvavarti ko adhikar karke hi parvarti ka avirbhav hota hai.
भूतकाल में जो ज्ञानी हुए, वर्तमान जो ज्ञानी है एवं भविष्य में जो ज्ञानी होंगे—उनके ज्ञानी होने में कोई मार्गभेद नहीं है।
bhutakal ki or dekhne ka itihas mahz ek tariqa hai.
bhutakal ki or dekhne ka itihas mahz ek tariqa hai.
atit ka arth utna hi nahin jitna wo ek parampara mein barakrar rahta hai. bahut kuch aisa hota hai jo ek parampara ke bahar atit mein chhoot jata hai.
atit ka arth utna hi nahin jitna wo ek parampara mein barakrar rahta hai. bahut kuch aisa hota hai jo ek parampara ke bahar atit mein chhoot jata hai.
hriday ke li.e atiit ek mukti-lok hai jahaa.n vah anek prakaar ke bandhno.n se chhuuTa rahtaa hai aur apne shuddh ruup me.n vichartaa hai।
hriday ke li.e atiit ek mukti-lok hai jahaa.n vah anek prakaar ke bandhno.n se chhuuTa rahtaa hai aur apne shuddh ruup me.n vichartaa hai।
adhunikta wo hai jis par atit apna dava na kar sake.
adhunikta wo hai jis par atit apna dava na kar sake.
jo raat biit ga.ii hai, vah phir nahii.n lauTtii, jaise jal se bhare hu.e samudr kii or yamunaa jaatii hii hai, udhar se lauTtii nahiin।
jo raat biit ga.ii hai, vah phir nahii.n lauTtii, jaise jal se bhare hu.e samudr kii or yamunaa jaatii hii hai, udhar se lauTtii nahiin।
bhutakal hamara hai, hum bhutakal ke nahin hain. hum vartaman ke hain aur bhavishya ko banane vale hain, bhavishya ke nahin.
bhutakal hamara hai, hum bhutakal ke nahin hain. hum vartaman ke hain aur bhavishya ko banane vale hain, bhavishya ke nahin.
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?
wartaman hamein andha banaye rahta hai, atit beech beech mein hamari ankhen kholta rahta hai
wartaman hamein andha banaye rahta hai, atit beech beech mein hamari ankhen kholta rahta hai
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.
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.
kuliinata puurvajanm ke karmo.n ka phal hai, chaaritrya is janm ke karmo.n ka prakaashak hai।
kuliinata puurvajanm ke karmo.n ka phal hai, chaaritrya is janm ke karmo.n ka prakaashak 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.
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।
adami ko puri nirmamta se apne atit mein kiye karyon ki cheer phaaD karni chahiye, taki wo itna sahas juta sake ki har din thoDa sa ji sake.
adami ko puri nirmamta se apne atit mein kiye karyon ki cheer phaaD karni chahiye, taki wo itna sahas juta sake ki har din thoDa sa ji sake.
bhuutakaal ke saa.ncho.n ko to.D Daalo parantu unkii svaabhaavik shakti aur muul bhaavnaa ko surakshit rakho, anyatha tumhaaraa ko.ii bhavishya hii nahii.n rah jaa.egaa।
bhuutakaal ke saa.ncho.n ko to.D Daalo parantu unkii svaabhaavik shakti aur muul bhaavnaa ko surakshit rakho, anyatha tumhaaraa ko.ii bhavishya hii nahii.n rah jaa.egaa।
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।
aaj ik aur baras biit gayā us ke baġhair
jis ke hote hue hote the zamāne mere
