پر

hamari ankhen samne hain, pichhe nahin. samne baDhte raho aur jise tum apna dharm kahkar gaurav ka anubhav karte ho, use karyrup mein parinat karo.

hamari ankhen samne hain, pichhe nahin. samne baDhte raho aur jise tum apna dharm kahkar gaurav ka anubhav karte ho, use karyrup mein parinat karo.

pragtishil jivan mulya nimn madhyvargiy shreni ke bhavna chitron mein adik pae jate hain.

pragtishil jivan mulya nimn madhyvargiy shreni ke bhavna chitron mein adik pae jate hain.

un tamam hanikar prbhutvon ko hata dena chahiye jo logon ki nyayochit akankshaon ka daman karte hain aur unko bandhnon mein jakaD rakhne mein madad dete hain.

un tamam hanikar prbhutvon ko hata dena chahiye jo logon ki nyayochit akankshaon ka daman karte hain aur unko bandhnon mein jakaD rakhne mein madad dete hain.

jis kram se manushya sabhyata ke maarg par agrasar hota gaya usi kram se samaj ke niyam adhikadhik parishkrit hote ge aur poorn viksit tatha vyavasthit samaj mein ve keval vyavaharik suvidha ke sadhanmatr na rah kar sadasyon ke naitik tatha dharmik vikas ke sadhan bhi ho ge.

jis kram se manushya sabhyata ke maarg par agrasar hota gaya usi kram se samaj ke niyam adhikadhik parishkrit hote ge aur poorn viksit tatha vyavasthit samaj mein ve keval vyavaharik suvidha ke sadhanmatr na rah kar sadasyon ke naitik tatha dharmik vikas ke sadhan bhi ho ge.

duniya ki samasyaon par dhyaan kendrit karne ke bajay vishvas, prem, prachurta, shiksha aur shanti par dhyaan va uurja lagayen.

duniya ki samasyaon par dhyaan kendrit karne ke bajay vishvas, prem, prachurta, shiksha aur shanti par dhyaan va uurja lagayen.

adhunikta vishuddh bhautik sandarbh mein, hamare jivan mein wo badlav hai jo vigyan aur audyogikran ki vajah se aaya hai ha adhunik kala ek mane mein us badlav ke saath ne, kalapurn aur sarthak rishton ki talash hai.

adhunikta vishuddh bhautik sandarbh mein, hamare jivan mein wo badlav hai jo vigyan aur audyogikran ki vajah se aaya hai ha adhunik kala ek mane mein us badlav ke saath ne, kalapurn aur sarthak rishton ki talash hai.

pragti mein samarthak vyakti ke liye ye anivarya hai ki wo purane vishvas se sambandhit har baat ki alochana kare, usmen avishvas kare aur use chunauti de.

pragti mein samarthak vyakti ke liye ye anivarya hai ki wo purane vishvas se sambandhit har baat ki alochana kare, usmen avishvas kare aur use chunauti de.

jo shiksha hamein prachin sansthaon tatha prachin vicharon mein hi phanse rakhti ho wo shiksha arvachin samay mein shiksha kahlane ke yogya nahin hai.

jo shiksha hamein prachin sansthaon tatha prachin vicharon mein hi phanse rakhti ho wo shiksha arvachin samay mein shiksha kahlane ke yogya nahin hai.

har raashtr ke liye aur har vyakti ke liye jisko baDhna hai, kaam kaaj aur soch vichar ke un sankare gheron ko, jinmen zyadatar log bahut arse se rahte aaye hain, chhoDna hogi, aur samanvay par khaas dhyaan dena hoga.

har raashtr ke liye aur har vyakti ke liye jisko baDhna hai, kaam kaaj aur soch vichar ke un sankare gheron ko, jinmen zyadatar log bahut arse se rahte aaye hain, chhoDna hogi, aur samanvay par khaas dhyaan dena hoga.

koi sthayi taraqqi tab tak sambhav nahin hai jab tak hum khud shuddhikran ki tristariy prakriya se nahin guzrenge. hamein apne achran ka samanya svar sudharana hoga, apne uchcharan ko sadhana hoga aur apne vicharon ko punarjivit karna hoga.

koi sthayi taraqqi tab tak sambhav nahin hai jab tak hum khud shuddhikran ki tristariy prakriya se nahin guzrenge. hamein apne achran ka samanya svar sudharana hoga, apne uchcharan ko sadhana hoga aur apne vicharon ko punarjivit karna hoga.

asantosh pragti ka lakshan mana jata hai, kintu wo uska vastavik lakshan to tab siddh hoga, jab pragti vastutः ho, hokar rahe.

asantosh pragti ka lakshan mana jata hai, kintu wo uska vastavik lakshan to tab siddh hoga, jab pragti vastutः ho, hokar rahe.

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.

pragti ke samarthak; pratyek vyakti ke liye ye anivarya hai ki wo purane vishvas se juDi har baat ki alochana kare, us par avishvas kare aur use chunauti de.

pragti ke samarthak; pratyek vyakti ke liye ye anivarya hai ki wo purane vishvas se juDi har baat ki alochana kare, us par avishvas kare aur use chunauti de.

stri ki sthiti samaj ka vikas napne ka mapadanD kahi ja sakti hai.

stri ki sthiti samaj ka vikas napne ka mapadanD kahi ja sakti hai.

yadi aadim purush ek jagah nadi ya talab ke kinare garm mulq mein paDe rahte, to wo duniya ko aage nahin le ja sakte the.

yadi aadim purush ek jagah nadi ya talab ke kinare garm mulq mein paDe rahte, to wo duniya ko aage nahin le ja sakte the.

mera mulmantr hai—vyaktitv ka vikas. shiksha ke dvara pratyek vyakti ko upyukt banane ke sivaye meri aur koi uchchakanksha nahin hai.

mera mulmantr hai—vyaktitv ka vikas. shiksha ke dvara pratyek vyakti ko upyukt banane ke sivaye meri aur koi uchchakanksha nahin hai.

parampara ko jaD aur vikas ko gatiman manna hamari vichar prakriya mein rooDh ho gaya hai.

parampara ko jaD aur vikas ko gatiman manna hamari vichar prakriya mein rooDh ho gaya hai.

bhasha ki unnati ke saath hi saath kavita ki unnati hoti hai.

bhasha ki unnati ke saath hi saath kavita ki unnati hoti hai.

vikas apne apmen hi ek prakriya hai jo paryavran ki upeksha, samudayon ke dirghakalin mangon ki upeksha karta hai.

vikas apne apmen hi ek prakriya hai jo paryavran ki upeksha, samudayon ke dirghakalin mangon ki upeksha karta hai.

pratyek raashtr ke jivan nirvah ke liye ye avashyak hai ki desh ki prakritik sampatti ki raksha ki jave tatha us sampatti ko unnati dene ke pure pure prayatn kiye jayen.

pratyek raashtr ke jivan nirvah ke liye ye avashyak hai ki desh ki prakritik sampatti ki raksha ki jave tatha us sampatti ko unnati dene ke pure pure prayatn kiye jayen.

chalna manushya ka dharm hai. jisne use chhoDa, wo manushya hone ka adhikari nahin hai.

chalna manushya ka dharm hai. jisne use chhoDa, wo manushya hone ka adhikari nahin hai.

jis desh mein sudhar ki avashyakta nahin, wo is parivartanshil sansar ka bhaag nahin ho sakta.

jis desh mein sudhar ki avashyakta nahin, wo is parivartanshil sansar ka bhaag nahin ho sakta.

jo log hindi ko matribhasha mante hain, unke samne aspasht Dhang se wo baat sada rahni chahiye ki hindi ki jo idhar unnati hui, wo uski agami baaDh ke liye kadapi aisi nahin hai ki hum samajh len ki ab gaDi chalti jayegi, wo rukegi nahin, ab hamein chinta karne ki avashyakta nahin hai. hindi ki svabhavik gati ke liye to anek badhaon ke hatane ki avashyakta hai.

jo log hindi ko matribhasha mante hain, unke samne aspasht Dhang se wo baat sada rahni chahiye ki hindi ki jo idhar unnati hui, wo uski agami baaDh ke liye kadapi aisi nahin hai ki hum samajh len ki ab gaDi chalti jayegi, wo rukegi nahin, ab hamein chinta karne ki avashyakta nahin hai. hindi ki svabhavik gati ke liye to anek badhaon ke hatane ki avashyakta hai.

vikas ke niyam sabhi prjatiyon par lagu hote hain aur jivan ke sabhi prakar ek jaise tattvon se milkar bante hain.

vikas ke niyam sabhi prjatiyon par lagu hote hain aur jivan ke sabhi prakar ek jaise tattvon se milkar bante hain.

dipashikha ka parkash usi ka margadarshak hoga, jiske netr khule hon.

dipashikha ka parkash usi ka margadarshak hoga, jiske netr khule hon.

pratyek yug ka apna sandesh hota hai. sandeshon ko vahi sabse pahle sunte hain, jo vishv ki unnati ki DyoDhi par apni sabse adhik bahumulya vastu ki bhent chaDhate hain.

pratyek yug ka apna sandesh hota hai. sandeshon ko vahi sabse pahle sunte hain, jo vishv ki unnati ki DyoDhi par apni sabse adhik bahumulya vastu ki bhent chaDhate hain.

jis bhasha ke kavi apni kavita mein bure shabd aur bure bhaav bharte rahte hain, us bhasha ki unnati to hoti nahin ulti avanti hoti jati hai.

jis bhasha ke kavi apni kavita mein bure shabd aur bure bhaav bharte rahte hain, us bhasha ki unnati to hoti nahin ulti avanti hoti jati hai.

charitr palan sabhyata ka pardhan ang hai kaum ki sachchi tarakki tabhi kahlavegi jab har ek adami us jati ya kaum ke charitr sampann aur bhalmansahat ki kasauti mein kase hue apne ko pragat kar sakte hon.

charitr palan sabhyata ka pardhan ang hai kaum ki sachchi tarakki tabhi kahlavegi jab har ek adami us jati ya kaum ke charitr sampann aur bhalmansahat ki kasauti mein kase hue apne ko pragat kar sakte hon.

Darvin ke baad se sabhi jeev vigyani ye dekhkar achambhe mein rahe ki vikas, jo keval sabse upyukt ko chunne ki prakriya hai—ya jeen ko agli piDhi mein bhejne ki pratyek prajati ki yogyata hai—ne dharti par jivan ke prakar ki ashcharyajnak qismon ko baDhava diya.

Darvin ke baad se sabhi jeev vigyani ye dekhkar achambhe mein rahe ki vikas, jo keval sabse upyukt ko chunne ki prakriya hai—ya jeen ko agli piDhi mein bhejne ki pratyek prajati ki yogyata hai—ne dharti par jivan ke prakar ki ashcharyajnak qismon ko baDhava diya.

sanskar ke bina smriti aur smriti ke bina sakshat anubhav nahin hota.

sanskar ke bina smriti aur smriti ke bina sakshat anubhav nahin hota.

jis samaj ke log apni jhunthi prshansa sunkar prasann hote hain wo samaj kabhi prshansniy nahin samjha jata.

jis samaj ke log apni jhunthi prshansa sunkar prasann hote hain wo samaj kabhi prshansniy nahin samjha jata.

manushyon ke adhure charitr aur yatharth ke rupantaranshil charitr ke karan hi ye avashyak hota hai ki shiksha satat chalti rahne vali ek gatividhi ho.

manushyon ke adhure charitr aur yatharth ke rupantaranshil charitr ke karan hi ye avashyak hota hai ki shiksha satat chalti rahne vali ek gatividhi ho.

maarg mein paDi hui shila se takra kar jal pravah mein jo parivartan hote hain ve vikas mulak hain, parantu kisi gaDDhe mein bhare hue gati heen jal ke parivartan mein shochaniy vikriti hi milegi.

maarg mein paDi hui shila se takra kar jal pravah mein jo parivartan hote hain ve vikas mulak hain, parantu kisi gaDDhe mein bhare hue gati heen jal ke parivartan mein shochaniy vikriti hi milegi.

smran rahe, ekta, kisi bhaav ki bhi ekta, rashtriy unnati ka mulmantr hai.

smran rahe, ekta, kisi bhaav ki bhi ekta, rashtriy unnati ka mulmantr hai.

yadi koi vastu satat bani rahe to svayan ko punः naya kar sakti hai.

yadi koi vastu satat bani rahe to svayan ko punः naya kar sakti hai.

adhunik bharat ka vikas gharon ke khali ho jane ki, parivar ke sikuDkar sookh jane ki kahani hai.

adhunik bharat ka vikas gharon ke khali ho jane ki, parivar ke sikuDkar sookh jane ki kahani hai.

vyaktitv ke vishesh vikas se praapt jo abhyantar gun hain, aur gun dharm hain, vahi pratibha hai.

vyaktitv ke vishesh vikas se praapt jo abhyantar gun hain, aur gun dharm hain, vahi pratibha hai.

jo chuuhe ke shabd se bhii shankit hote hain, jo apnii saa.ns se chaunk uThte hain, unke li.e unnati ka kanTkit maarg nahii.n hai। mahattvaakaankshaa ka durgam svarg unke li.e svapn hai।

jo chuuhe ke shabd se bhii shankit hote hain, jo apnii saa.ns se chaunk uThte hain, unke li.e unnati ka kanTkit maarg nahii.n hai। mahattvaakaankshaa ka durgam svarg unke li.e svapn hai।

tum guru ya sat mein chitt sanlagn karke atmonnyan mein yatnvan raho, dusre tumhare vishay mein kya bolte hain dekhne jakar akrisht na ho paDo—aisa karne se asakt ho paDoge, atmonnyan nahin hoga.

tum guru ya sat mein chitt sanlagn karke atmonnyan mein yatnvan raho, dusre tumhare vishay mein kya bolte hain dekhne jakar akrisht na ho paDo—aisa karne se asakt ho paDoge, atmonnyan nahin hoga.

sattatantr dvara tathakathit ‘sanskritik vikas’ ke naam par sanskriti ko sanrakshan diye jane ke khatre aspasht hain.

sattatantr dvara tathakathit ‘sanskritik vikas’ ke naam par sanskriti ko sanrakshan diye jane ke khatre aspasht hain.

pragatishilta se mera tatparya parivesh ke prati us sachetanta se hai, ki jo sachetanta use vartaman vyavastha ke virudgh le jati hai.

pragatishilta se mera tatparya parivesh ke prati us sachetanta se hai, ki jo sachetanta use vartaman vyavastha ke virudgh le jati hai.

raashtr ki sanskriti ka vikas rokkar vishv ki sanskriti ka poorn vikas nahin kiya ja sakta.

raashtr ki sanskriti ka vikas rokkar vishv ki sanskriti ka poorn vikas nahin kiya ja sakta.

bharat mein adhunik sabhyata ki jo pragti hui hai usmen achchhi aur buri donon baten shamil hain. bite vaqt mein hamne jo kuch khoya hai usmen se ek hai geet sangit ko apni zindagi mein shamil karne ka jazba, aur hamari utsavdharmita ki kshamata.

bharat mein adhunik sabhyata ki jo pragti hui hai usmen achchhi aur buri donon baten shamil hain. bite vaqt mein hamne jo kuch khoya hai usmen se ek hai geet sangit ko apni zindagi mein shamil karne ka jazba, aur hamari utsavdharmita ki kshamata.

jivan chahe wo kisi vyakti ka ho, samuh ka ho ya phir kisi raashtr ya samaj ka ho, use avashyak roop se gatishil, parivartaniy aur satat baDhte rahne vale hona chahiye.

jivan chahe wo kisi vyakti ka ho, samuh ka ho ya phir kisi raashtr ya samaj ka ho, use avashyak roop se gatishil, parivartaniy aur satat baDhte rahne vale hona chahiye.

jis vyakti ki sarvangin unnati nahin hoti, uske man ko shanti praapt nahin hoti, wo bhitar se sukhi nahin hota, uske manmen ek shunyata, ek abhav—akhir tak rah jata hai.

jis vyakti ki sarvangin unnati nahin hoti, uske man ko shanti praapt nahin hoti, wo bhitar se sukhi nahin hota, uske manmen ek shunyata, ek abhav—akhir tak rah jata hai.

kaarya kii saphaltaa ka muul kaaraN hai uttam udyog। udyog ke binaa ko.ii bhii siddhi nahii.n hotii hai। udyog se hii sab samriddhiyo.n ka uday hotaa hai aur jahaa.n udyog nahii.n hai, vahaa.n paap hii paap hai।

kaarya kii saphaltaa ka muul kaaraN hai uttam udyog। udyog ke binaa ko.ii bhii siddhi nahii.n hotii hai। udyog se hii sab samriddhiyo.n ka uday hotaa hai aur jahaa.n udyog nahii.n hai, vahaa.n paap hii paap hai।

adami barabar ek sahaspurn yatra mein laga hua hai, uske liye na kahin dam lena hai aur na uski yatra ka ant hai.

adami barabar ek sahaspurn yatra mein laga hua hai, uske liye na kahin dam lena hai aur na uski yatra ka ant hai.

manushya ke bauddhik upadan krmashः viksit hote hain, badalte hain, kintu ke yatharth ki gati ke saath hi badalte rahenge, vikasaman honge, ye avashyak nahin hota. yatharth bahut aage baDh jata hai, vikas kram mein. bauddhik upadan pichhe chhoot jate hain, kabhi kabhi.

manushya ke bauddhik upadan krmashः viksit hote hain, badalte hain, kintu ke yatharth ki gati ke saath hi badalte rahenge, vikasaman honge, ye avashyak nahin hota. yatharth bahut aage baDh jata hai, vikas kram mein. bauddhik upadan pichhe chhoot jate hain, kabhi kabhi.

yadi hum parampara ka nakaratmak mulyankan bhi karte hain, to bhi ye svikar karna kathin hai ki drishtikonon aur mulyon ko badalne aur sanrachnatmak badhaon ko hatane se apne aap hi paryapt unnati tatha vriddhi ho jayegi.

yadi hum parampara ka nakaratmak mulyankan bhi karte hain, to bhi ye svikar karna kathin hai ki drishtikonon aur mulyon ko badalne aur sanrachnatmak badhaon ko hatane se apne aap hi paryapt unnati tatha vriddhi ho jayegi.

bharat ko ek aisi taqat ka nirman karna hoga jo samprdayikta jaise un tamam ‘vadon’ se chhutkara pa chuki ho, jo uski taraqqi mein rukavat paida karte hain aur use bantte hain.

bharat ko ek aisi taqat ka nirman karna hoga jo samprdayikta jaise un tamam ‘vadon’ se chhutkara pa chuki ho, jo uski taraqqi mein rukavat paida karte hain aur use bantte hain.