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aaj ke yug mein sahitya ka ye karya hai ki wo janta ke buddhi tatha hriday ki is bhookh pyaas ka chitran kare, aur use muktipath par agrasar karne ke liye aisi kala ka vikas kare jisse janta prerna praapt kar sake aur jo svayan janta se prerna le sake.

aaj ke yug mein sahitya ka ye karya hai ki wo janta ke buddhi tatha hriday ki is bhookh pyaas ka chitran kare, aur use muktipath par agrasar karne ke liye aisi kala ka vikas kare jisse janta prerna praapt kar sake aur jo svayan janta se prerna le sake.

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.

prem naam ka koi shashvat sootr nahin hai jo jivan bhar apni upasthiti ka yaqin dilata rahe.

prem naam ka koi shashvat sootr nahin hai jo jivan bhar apni upasthiti ka yaqin dilata rahe.

ekaant ha roop ki pyari si anupasthiti.

ekaant ha roop ki pyari si anupasthiti.

manushya ki upasthiti mein registan abhasi ho jata hai.

manushya ki upasthiti mein registan abhasi ho jata hai.

maun nikatta ki bhavna lata hai. jaise hi baat khulti hai, tisri upasthiti ki mano chetavni aati hai.

maun nikatta ki bhavna lata hai. jaise hi baat khulti hai, tisri upasthiti ki mano chetavni aati hai.

jitna aap prakat hote hain aur jahan aap prakat hote hain, apne aap par utna hi aur keval vahin vishvas karen. jo dekha nahin ja sakta, phir bhi astitv mein hai, sarvatr hai aur shashvat hai. akhirkar hum vahi hain.

jitna aap prakat hote hain aur jahan aap prakat hote hain, apne aap par utna hi aur keval vahin vishvas karen. jo dekha nahin ja sakta, phir bhi astitv mein hai, sarvatr hai aur shashvat hai. akhirkar hum vahi hain.

pratyek parikatha vartaman simaon ko paar karne ki kshamata pradan karti hai, isliye ek arth mein parikatha aapko wo svtantrta pradan karti hai, jise vastavikta asvikar karti hai.

pratyek parikatha vartaman simaon ko paar karne ki kshamata pradan karti hai, isliye ek arth mein parikatha aapko wo svtantrta pradan karti hai, jise vastavikta asvikar karti 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.

aaj ke saath kal ka naDi ka sambandh hai.

aaj ke saath kal ka naDi ka sambandh hai.

aap jahan hain, vahan aap nahin hain.

aap jahan hain, vahan aap nahin hain.

mainne ek din baajaar me.n ek kumhaar ko dekhaa jo miTTii ke Tuk.De ko apne pairo.n se raund rahaa tha। vah miTTii apnii jihva se usse yah shabd kah rahii thii-kabhii mai.n bhii terii tarah manushya ke ruup me.n thii aur mujhme.n bhii ye sab baate.n vartamaan thiin।

mainne ek din baajaar me.n ek kumhaar ko dekhaa jo miTTii ke Tuk.De ko apne pairo.n se raund rahaa tha। vah miTTii apnii jihva se usse yah shabd kah rahii thii-kabhii mai.n bhii terii tarah manushya ke ruup me.n thii aur mujhme.n bhii ye sab baate.n vartamaan thiin।

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.

adhunik stri jitni akeli hai, utni prachin nahin; kyonki uske paas nirman ke upakran maatr hain, kuch bhi nirmit nahin.

adhunik stri jitni akeli hai, utni prachin nahin; kyonki uske paas nirman ke upakran maatr hain, kuch bhi nirmit nahin.

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.

Dar ki upasthiti ko svikar karna viphalta ko janm dena hai.

Dar ki upasthiti ko svikar karna viphalta ko janm dena hai.

main vartaman mein ekantvasi hoon aur kuch nahin karti, sivay likhne aur paDhne aur paDhne aur likhne ke.

main vartaman mein ekantvasi hoon aur kuch nahin karti, sivay likhne aur paDhne aur paDhne aur likhne ke.

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.

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.

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.

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.

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.

hum kahin nahin hain, agar hum kahin nahin hain to hum har jagah hain.

hum kahin nahin hain, agar hum kahin nahin hain to hum har jagah hain.

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.

naritv ki komalta naam se pukari jane vali durbalta ke saath sada se bandhi hui vedna aur tajjanit apatti pratyek yug tatha pratyek paristhiti mein navin roop mein aati rahi hai, parantu uski vartaman dasha karuntam hai.

naritv ki komalta naam se pukari jane vali durbalta ke saath sada se bandhi hui vedna aur tajjanit apatti pratyek yug tatha pratyek paristhiti mein navin roop mein aati rahi hai, parantu uski vartaman dasha karuntam hai.

tufanon mein bhi ek kism ki shanti upasthit hai

tufanon mein bhi ek kism ki shanti upasthit hai

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.

hum iishvar ki upasthiti ko andekha kar sakte hain, lekin kahin bhi unse bach nahin sakte hain. wo duniya mein hamesha vidyaman hain. wo har jagah gupt roop se chalte hain.

hum iishvar ki upasthiti ko andekha kar sakte hain, lekin kahin bhi unse bach nahin sakte hain. wo duniya mein hamesha vidyaman hain. wo har jagah gupt roop se chalte hain.

aaie, vismran ka samman karen, vismran ki vilakshantayen—jo hamein chintan ki anumti deti hain, har dusri cheez se alag, vartaman ki advitiyta.

aaie, vismran ka samman karen, vismran ki vilakshantayen—jo hamein chintan ki anumti deti hain, har dusri cheez se alag, vartaman ki advitiyta.

agar hum apni vartaman sthiti mein saphal nahin ho sakte to kisi anya sthiti mein bhi nahin ho sakenge. agar hum kamal ki tarah kichaD mein bhi pavitra aur driDh nahin rah sakte to hum kahin bhi rahen, naitik drishti se kamzor hi sabit honge.

agar hum apni vartaman sthiti mein saphal nahin ho sakte to kisi anya sthiti mein bhi nahin ho sakenge. agar hum kamal ki tarah kichaD mein bhi pavitra aur driDh nahin rah sakte to hum kahin bhi rahen, naitik drishti se kamzor hi sabit honge.

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.

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.

jise manavta ke itihas ka ehsaas nahin hai use manavta ke vartaman aur bhavi sankton ka ehsaas bhi nahin ho sakta.

jise manavta ke itihas ka ehsaas nahin hai use manavta ke vartaman aur bhavi sankton ka ehsaas bhi nahin ho sakta.

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.

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.

vartaman mein raho!

vartaman mein raho!

hum har us cheez ko instinkt kahne lage hain, jo hum apne andar mahsus karte hain aur jiske liye hamein koi tarkik adhar nahin milta.

hum har us cheez ko instinkt kahne lage hain, jo hum apne andar mahsus karte hain aur jiske liye hamein koi tarkik adhar nahin milta.

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.

भूतकाल में जो ज्ञानी हुए, वर्तमान जो ज्ञानी है एवं भविष्य में जो ज्ञानी होंगे—उनके ज्ञानी होने में कोई मार्गभेद नहीं है।

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

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।

itihaas ka prayojan vartamaan samay aur uske itihaas hai। anusaar kartavya ko mahattv denaa hai।

itihaas ka prayojan vartamaan samay aur uske itihaas hai। anusaar kartavya ko mahattv denaa 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.

skool mein har daur ka naam hota tha. hum jis daur mein bhage ja rahe hain, use kya naam den, ye saval samajashastri drishti se baDa mahatv rakhta hai. sarkari log aur aam samaj vaigyanik ise adhunikikran ka naam dete hain.

skool mein har daur ka naam hota tha. hum jis daur mein bhage ja rahe hain, use kya naam den, ye saval samajashastri drishti se baDa mahatv rakhta hai. sarkari log aur aam samaj vaigyanik ise adhunikikran ka naam dete hain.

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.

koi bhi vicharadhara maatr ek bauddhik upadan hai—yatharth ke svarup uski gatividhi, uski vartaman avastha, uski disha ko janne ka.

koi bhi vicharadhara maatr ek bauddhik upadan hai—yatharth ke svarup uski gatividhi, uski vartaman avastha, uski disha ko janne ka.

wartaman jagat mein upanyason ki baDi shakti hai samaj jo roop pakaD raha hai, uske bhinn bhinn wargon mein jo prwrittiyan utpann ho rahi hain, upanyas unka wistrit pratyakshikran hi nahin karte, awashyaktanusar unke theek winyas, sudhar athwa nirakran ki prwritti bhi utpann kar sakte hain

wartaman jagat mein upanyason ki baDi shakti hai samaj jo roop pakaD raha hai, uske bhinn bhinn wargon mein jo prwrittiyan utpann ho rahi hain, upanyas unka wistrit pratyakshikran hi nahin karte, awashyaktanusar unke theek winyas, sudhar athwa nirakran ki prwritti bhi utpann kar sakte hain

poorv aur nutan ka jahan mel hota hai vahi uchch sanskriti ki upjau bhumi hai.

poorv aur nutan ka jahan mel hota hai vahi uchch sanskriti ki upjau bhumi hai.