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ved aur lok, in donon ke beech sanvad ke dvara bharatiy sanskriti ka vikas hua hai. kabhi tanav bhi raha hai, dvand bhi raha hai lekin chahe wo dvand ho, chahe wo tanav ho—in sabke saath barabar ek sanvad bana raha hain.

ved aur lok, in donon ke beech sanvad ke dvara bharatiy sanskriti ka vikas hua hai. kabhi tanav bhi raha hai, dvand bhi raha hai lekin chahe wo dvand ho, chahe wo tanav ho—in sabke saath barabar ek sanvad bana raha hain.

merii buddhi dharm aur sneh ke biich me.n pa.Dkar jhuul rahii hai।

merii buddhi dharm aur sneh ke biich me.n pa.Dkar jhuul rahii hai।

jab manushya apne andar yuddh karne lagtaa hai tab vah avashya hii kisii yogya hotaa hai।

jab manushya apne andar yuddh karne lagtaa hai tab vah avashya hii kisii yogya hotaa hai।

taqat ke viruddh manushya ka sangharsh bhulne ke viruddh smriti ka sangharsh hai.

taqat ke viruddh manushya ka sangharsh bhulne ke viruddh smriti ka sangharsh hai.

nirgun aur sagun ki darshanik drishtiyon ke beech kahin kahin dvandv hai, lekin wo har jagah lok se shaastr ka dvandv nahin hai.

nirgun aur sagun ki darshanik drishtiyon ke beech kahin kahin dvandv hai, lekin wo har jagah lok se shaastr ka dvandv nahin hai.

vigyapnon dvara ki gai duniya ki vyakhya aur vastavik duniya mein bahut virodh hai.

vigyapnon dvara ki gai duniya ki vyakhya aur vastavik duniya mein bahut virodh hai.

vampanthi se sankirntavadi bana vyakti dvandvatmak Dhang se yatharth aur itihas ki vyakhya karne ke prayas mein puri tarah bhatak jata hai aur patit hokar saratः bhagyavadi drishtikon apna leta hai.

vampanthi se sankirntavadi bana vyakti dvandvatmak Dhang se yatharth aur itihas ki vyakhya karne ke prayas mein puri tarah bhatak jata hai aur patit hokar saratः bhagyavadi drishtikon apna leta hai.

sangharsh pahaD ki chotiyon par nahin, logon ke dilon aur dimaghon mein shuru aur khatm hota hai.

sangharsh pahaD ki chotiyon par nahin, logon ke dilon aur dimaghon mein shuru aur khatm hota hai.

sangharsh mein haar ki kalpana hamesha honi chahiye. isliye apne haar ke uttaradhikar ki taiyari utni hi mahattvpurn hai, jitni apni vijay.

sangharsh mein haar ki kalpana hamesha honi chahiye. isliye apne haar ke uttaradhikar ki taiyari utni hi mahattvpurn hai, jitni apni vijay.

kabir ne jivan bhar jin dharmik aur samajik ruDhiyon ka virodh kiya, unhin mein kabir ko qaid karne ki koshish kabirpanthiyon ne ki hai.

kabir ne jivan bhar jin dharmik aur samajik ruDhiyon ka virodh kiya, unhin mein kabir ko qaid karne ki koshish kabirpanthiyon ne ki hai.

dvandvatmak chintan mein vishv aur karm baDi ghanishthata se paraspar nirbhar hote hain. lekin karm ka manaviy hona tabhi sambhav hai, jab wo dhandhe ki tarah man maar kar nahin, balki soch samajh kar puri tanmayta ke saath kiya jaye.

dvandvatmak chintan mein vishv aur karm baDi ghanishthata se paraspar nirbhar hote hain. lekin karm ka manaviy hona tabhi sambhav hai, jab wo dhandhe ki tarah man maar kar nahin, balki soch samajh kar puri tanmayta ke saath kiya jaye.

svtantrta ka arth ye nahin hai ki chaho so karo balki iska arth hai mukt ho jana—jivan ke samast sangharshon se, hamari samasyaon se, hamari samasyaon se, hamari chintaon se, hamare bhay se, hamare manovaigyanik ghavon se tatha un samast dvandvon se jinhen hum hazaron varshon se sahn karte aaye hain.

svtantrta ka arth ye nahin hai ki chaho so karo balki iska arth hai mukt ho jana—jivan ke samast sangharshon se, hamari samasyaon se, hamari samasyaon se, hamari chintaon se, hamare bhay se, hamare manovaigyanik ghavon se tatha un samast dvandvon se jinhen hum hazaron varshon se sahn karte aaye hain.

sva sada simit hota hai aur isiliye ye dvandv ka karan hai. hamare samast sangharsh, duःkha, chinta aadi ka yahi hai kendriy bindu.

sva sada simit hota hai aur isiliye ye dvandv ka karan hai. hamare samast sangharsh, duःkha, chinta aadi ka yahi hai kendriy bindu.

nayaa jiivan-bodh santushT nahii.n hotaa a.ise javaabo.n se jinkaa sambandh aaj se nahii.n atiit se hai, tark se nahii.n riiti se hai।

nayaa jiivan-bodh santushT nahii.n hotaa a.ise javaabo.n se jinkaa sambandh aaj se nahii.n atiit se hai, tark se nahii.n riiti se hai।

sahitya mein agar virodhi tattvon ke tenshan ya tanav ko samast kar diya jaye to wo nirjiv aur sapat ho jayega.

sahitya mein agar virodhi tattvon ke tenshan ya tanav ko samast kar diya jaye to wo nirjiv aur sapat ho jayega.

anubhuti ke dvandv hi se prani ke jivan ka arambh hota hai.

anubhuti ke dvandv hi se prani ke jivan ka arambh hota hai.

kisi bhi yug ka kavya apne parivesh se ya ta dvandv roop sthit hota hai, ya samanjasya ke roop mein.

kisi bhi yug ka kavya apne parivesh se ya ta dvandv roop sthit hota hai, ya samanjasya ke roop mein.

bhaktikal ke lokadharm ko lekar alochana mein jo dharmyuddh chala hai usmen shastriy dharm se lokadharm ke dvandv ki pahchan hui hai, lekin lokadharm ke antrik dvandv ki upeksha hui hai.

bhaktikal ke lokadharm ko lekar alochana mein jo dharmyuddh chala hai usmen shastriy dharm se lokadharm ke dvandv ki pahchan hui hai, lekin lokadharm ke antrik dvandv ki upeksha hui hai.

manushyatv mein ek bhari dvandv aur hai, jise kaha ja sakta hai prkriti aur aatma ka dvandv.

manushyatv mein ek bhari dvandv aur hai, jise kaha ja sakta hai prkriti aur aatma ka dvandv.

tanav keval ghirav se hi utpann nahin hota. wo to sachet aur jagaruk dvandv sangharsh se bhi utpann ho sakta hai. lekin mushkil ye hai ki yadi vyaktitv mein keval ghirav hi ghirav rahe—bhale hi lekhak is ghirav ko koi na koi achchha naam dekar takra de—to vyaktitv sthityatmak ho jayega.

tanav keval ghirav se hi utpann nahin hota. wo to sachet aur jagaruk dvandv sangharsh se bhi utpann ho sakta hai. lekin mushkil ye hai ki yadi vyaktitv mein keval ghirav hi ghirav rahe—bhale hi lekhak is ghirav ko koi na koi achchha naam dekar takra de—to vyaktitv sthityatmak ho jayega.

jab tak manushya prkriti ki jib dvayatmak bhrantiyon mein uljha rahta hai, tab tak chhal kapti maya hi uski aradhya devi hoti hai, aur wo ekmaatr sachche iishvar ko nahin jaan sakta.

jab tak manushya prkriti ki jib dvayatmak bhrantiyon mein uljha rahta hai, tab tak chhal kapti maya hi uski aradhya devi hoti hai, aur wo ekmaatr sachche iishvar ko nahin jaan sakta.

samaj ke dvandr ke karan sita aur raam ka dampatya sthool star par khanDit hota hai, hridaysanvad khanDit nahin hota.

samaj ke dvandr ke karan sita aur raam ka dampatya sthool star par khanDit hota hai, hridaysanvad khanDit nahin hota.

hame.n jis paap ne gher rakhaa hai, vah hamaaraa matbhed nahii.n balki hamaaraa ochhaapan hai। ham shabdo.n par jhag.Daa karte hain। ka.ii baar to ham parchhaa.ii.n ke li.e la.Dte hai.n aur muul vastu ko kho baiThte hain।

hame.n jis paap ne gher rakhaa hai, vah hamaaraa matbhed nahii.n balki hamaaraa ochhaapan hai। ham shabdo.n par jhag.Daa karte hain। ka.ii baar to ham parchhaa.ii.n ke li.e la.Dte hai.n aur muul vastu ko kho baiThte hain।

aanandmay aatma kii uplabdhi vikalpaatmak vichaaro.n aur tarko.n se nahii.n ho saktii।

aanandmay aatma kii uplabdhi vikalpaatmak vichaaro.n aur tarko.n se nahii.n ho saktii।

kaarya-kshetr me.n svaartho.n kii sangharshasthlii me.n mahaan aadarsho.n kii rakshaa karnaa kaThin kaam hai।

kaarya-kshetr me.n svaartho.n kii sangharshasthlii me.n mahaan aadarsho.n kii rakshaa karnaa kaThin kaam hai।

sabhi shastron ka virodh karne vali prtigya sarvagamavirodhini prtigya kahlati hai. yatha, sharir pavitra hai, prmaan teen hain athva prmaan hain hi nahin.

sabhi shastron ka virodh karne vali prtigya sarvagamavirodhini prtigya kahlati hai. yatha, sharir pavitra hai, prmaan teen hain athva prmaan hain hi nahin.

kavita ya to bahya se samanjasya upasthit karti hai, ya dvandv athva in donon ka sammishr uljha roop.

kavita ya to bahya se samanjasya upasthit karti hai, ya dvandv athva in donon ka sammishr uljha roop.

apne hi siddhant ka virodh karne vali prtigya—siddhant virodhini prtigya kahlati hai. yatha, kanad rishi kahen ki shabd avinashvar (nitya) hai.

apne hi siddhant ka virodh karne vali prtigya—siddhant virodhini prtigya kahlati hai. yatha, kanad rishi kahen ki shabd avinashvar (nitya) hai.

maujuda jantantratmak prnali dvandv prnali hai.

maujuda jantantratmak prnali dvandv prnali hai.

भौतिकवादी द्वंद्ववाद के दृष्टिकोण के अनुसार, प्रकृति में परिवर्तनों का मुख्य कारण प्रकृति में मौजूद आंतरिक अंतर्विरोधों का विकास होता है।

manaviy sansar mein dvandv bahul vaichitrya hamein udbhraant kar deta hai.

manaviy sansar mein dvandv bahul vaichitrya hamein udbhraant kar deta hai.

ahinsaa shraddhaa aur anubhav kii vastu hai, ek siimaa se aage tark kii chiij vah nahii.n hai।

ahinsaa shraddhaa aur anubhav kii vastu hai, ek siimaa se aage tark kii chiij vah nahii.n hai।

nai kavita adhiktar dvandv roop mein sthit hai.

nai kavita adhiktar dvandv roop mein sthit hai.

jeev apne astitv ki ghoshna dvandvabhas hi se arambh karta hai.

jeev apne astitv ki ghoshna dvandvabhas hi se arambh karta hai.

manushya maatr hi antः virodhon ka pulinda hai.

manushya maatr hi antः virodhon ka pulinda hai.

shabd aur karm ke dvaidh ko lekar aksar sunne mein aata hai ki karm mahattvpurn hain, shabd nahin.

shabd aur karm ke dvaidh ko lekar aksar sunne mein aata hai ki karm mahattvpurn hain, shabd nahin.

sahitya evan samaj ka ek shashvat dvandv hota hai, jo kisi bhi yug ke liye satya utarta hai.

sahitya evan samaj ka ek shashvat dvandv hota hai, jo kisi bhi yug ke liye satya utarta hai.

jo man purvagrah tatha dvandv se mukt hai vahi dekh sakta hai ki satya kya hai.

jo man purvagrah tatha dvandv se mukt hai vahi dekh sakta hai ki satya kya hai.

ikrarnama kitni hi aspasht bhasha kyon na likha jaye, to bhi bhashashatri raika parvat kar denge.

ikrarnama kitni hi aspasht bhasha kyon na likha jaye, to bhi bhashashatri raika parvat kar denge.

koi khud se nahin laD sakta, kyonki is laDai mein sirf ek hi harta hai.

koi khud se nahin laD sakta, kyonki is laDai mein sirf ek hi harta hai.

dvandv vastutः uurja ka apavyay hai.

dvandv vastutः uurja ka apavyay hai.

जो चीज़ वास्तविक परिवर्तनों में निहित एकरूपता को वैज्ञानिक ढंग से प्रतिबिंबित करती है, वही मार्क्सवादी द्वंद्ववाद है।

जिस समाज में व्यक्ति को पूर्ण विकास का अवसर मिलता है, वहाँ उसके अंतर्द्वन्द्व भी कम होते जाते हैं।