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jahan sidhe prmaan nahin milte vahan darshan havi ho jata hai.

jahan sidhe prmaan nahin milte vahan darshan havi ho jata hai.

darshanik wo jiske paas darshan (vijan) ho, prophetik vijan, prophetik tach ke saath.

darshanik wo jiske paas darshan (vijan) ho, prophetik vijan, prophetik tach ke saath.

keval hindustaan me.n darshan sangiit ke ruup me.n kahaa gayaa।

jab darshan aur sangiit ka jo.D ho jaa.e to majaa hii aa.egaa।

keval hindustaan me.n darshan sangiit ke ruup me.n kahaa gayaa।

jab darshan aur sangiit ka jo.D ho jaa.e to majaa hii aa.egaa।

kisi vishuddh ‘bakvas’ ko pradarshit karna, aur bodh ke dvara bhasha ki simaon se sir phoDne se aai choton ko dikhana darshan ke parinam hain. in choton se hamein khoj ki mahatta pata chalti hai.

kisi vishuddh ‘bakvas’ ko pradarshit karna, aur bodh ke dvara bhasha ki simaon se sir phoDne se aai choton ko dikhana darshan ke parinam hain. in choton se hamein khoj ki mahatta pata chalti hai.

multattv ki bahuvidh kalpana, mimansa aur darshan bharatiy sanskriti aur sahitya ka vyapak satya hai.

multattv ki bahuvidh kalpana, mimansa aur darshan bharatiy sanskriti aur sahitya ka vyapak satya hai.

prkriti ki bhautik vastavikta ko nakar dene par vaigyanik shodh nirarthak ho jata hai.

prkriti ki bhautik vastavikta ko nakar dene par vaigyanik shodh nirarthak ho jata hai.

sahitya mein adhyatmik bhavbodh ya uski zarurat ka ahsas darshan ko anubhuti ke bhitar charitarth karke ya darshan ko anubhuti mein ghulakar hi sambhav aur kritikarya ho sakta hai.

sahitya mein adhyatmik bhavbodh ya uski zarurat ka ahsas darshan ko anubhuti ke bhitar charitarth karke ya darshan ko anubhuti mein ghulakar hi sambhav aur kritikarya ho sakta hai.

darshan ka vastavik vishay mrityu hai. sachcha darshanik mrityu ke liye ichchhuk rahta hai, kyonki darshanik gyaan chahta hai aur is sharir mein rahte hue sachche gyaan ki prapti nahin ho sakti. iska arth ye nahin ki atmahatya karne se hamein mukti mil sakti hai. atmahatya se to jis iishvar ne hamein sharir rupi karagar mein Dala hai uske niymon ka ullanghan hoga. gyaan prapti ki drishti se mrityu ka svagat karo.

darshan ka vastavik vishay mrityu hai. sachcha darshanik mrityu ke liye ichchhuk rahta hai, kyonki darshanik gyaan chahta hai aur is sharir mein rahte hue sachche gyaan ki prapti nahin ho sakti. iska arth ye nahin ki atmahatya karne se hamein mukti mil sakti hai. atmahatya se to jis iishvar ne hamein sharir rupi karagar mein Dala hai uske niymon ka ullanghan hoga. gyaan prapti ki drishti se mrityu ka svagat karo.

sab jivon mein brahmdarshan hi manushya ka adarsh hai.

sab jivon mein brahmdarshan hi manushya ka adarsh hai.

jayasi ki drishti mein manav jivan ka sachcha margadarshan prem hai, dharmik kattarta nahin.

jayasi ki drishti mein manav jivan ka sachcha margadarshan prem hai, dharmik kattarta nahin.

bharatvarsh mein jitne vedamtanuyayi darshanshastr hain, un sabka ek hi lakshya hai, aur wo hai—purnta praapt karke aatma ko mukt kar lena. iska upaay hai yog. yog shabd bahubhavavyapi hai. sankhya aur vedant ubhay mat kisi na kisi prakar se yog ka samarthan karte hain.

bharatvarsh mein jitne vedamtanuyayi darshanshastr hain, un sabka ek hi lakshya hai, aur wo hai—purnta praapt karke aatma ko mukt kar lena. iska upaay hai yog. yog shabd bahubhavavyapi hai. sankhya aur vedant ubhay mat kisi na kisi prakar se yog ka samarthan karte hain.

ye jivan aata aur jata hai— naam, yash, bhog, ye sab thoDe din ke hain. sansari kiDe ki tarah marne se achchha hai— kahin adhik achchha hai kartavya kshetr mein satya ka updesh dete hue marna. aage baDho.

ye jivan aata aur jata hai— naam, yash, bhog, ye sab thoDe din ke hain. sansari kiDe ki tarah marne se achchha hai— kahin adhik achchha hai kartavya kshetr mein satya ka updesh dete hue marna. aage baDho.

he bhagvan! darshanik ko sabhi vyaktiyon ki ankhon ke samne rakhi vastuon ko dekhne ki antardrishti pradan kar.

he bhagvan! darshanik ko sabhi vyaktiyon ki ankhon ke samne rakhi vastuon ko dekhne ki antardrishti pradan kar.

sakaratmak drishti se mere samjik darshan ko teen shabdon mein sameta ja sakta hai ha mukti, samanata aur bhaichara.

sakaratmak drishti se mere samjik darshan ko teen shabdon mein sameta ja sakta hai ha mukti, samanata aur bhaichara.

vishv ka rahasyavadi vichar darshan ka khanDan hai. wo darshan ko samapt karta aur vishvas ko punarjivit karta hai.

vishv ka rahasyavadi vichar darshan ka khanDan hai. wo darshan ko samapt karta aur vishvas ko punarjivit karta hai.

sabhi dharm, nimnatam murtipuja se lekar uchchatam nirpekshata tak, manav aatma dvara anant ko samajhne aur anubhav karne ke anek prayas maatr hain.

sabhi dharm, nimnatam murtipuja se lekar uchchatam nirpekshata tak, manav aatma dvara anant ko samajhne aur anubhav karne ke anek prayas maatr hain.

apne jivan ke pratyek kshan ko hi dekho—ismen manasik ghatnayen bahar ki bhautik ghatnaon ki tulna mein kitni adhik hain. ye antarjgat prabal vegshil hai aur iska karyakshetr bhi kitna vistrit hai; indriy grahya vyapar iski tulna mein bilkul alp hai.

apne jivan ke pratyek kshan ko hi dekho—ismen manasik ghatnayen bahar ki bhautik ghatnaon ki tulna mein kitni adhik hain. ye antarjgat prabal vegshil hai aur iska karyakshetr bhi kitna vistrit hai; indriy grahya vyapar iski tulna mein bilkul alp hai.

darshan ka karya ek samagr ke roop mein astitv ki vyakhya karna hai.

darshan ka karya ek samagr ke roop mein astitv ki vyakhya karna hai.

ye jagat sada hi bhale aur bure ka mishran hai. jahan bhalai dekho, samajh lo ki uske pichhe burai bhi chhipi hai.

ye jagat sada hi bhale aur bure ka mishran hai. jahan bhalai dekho, samajh lo ki uske pichhe burai bhi chhipi hai.

yadi darshan aur buddhi ka upyog manushyon ki samanata ki ghoshna karne ke liye kiya jata hai, to unka upyog manushyon ke vinash ko uchit thahrane ke liye bhi kiya jata hai.

yadi darshan aur buddhi ka upyog manushyon ki samanata ki ghoshna karne ke liye kiya jata hai, to unka upyog manushyon ke vinash ko uchit thahrane ke liye bhi kiya jata hai.

darshan ki adharabhut samasya brahmanD ke rahasya ko maatr vaigyanik gyaan ki madad se hi samjha ja sakta hai.

darshan ki adharabhut samasya brahmanD ke rahasya ko maatr vaigyanik gyaan ki madad se hi samjha ja sakta hai.

naarii ke sachche ruup ka darshan kitnii ba.Dii durlabh vastu hai, is baat ko jagat ke adhikaansh log jaante hii nahiin।

naarii ke sachche ruup ka darshan kitnii ba.Dii durlabh vastu hai, is baat ko jagat ke adhikaansh log jaante hii nahiin।

pratikriyavadi darshan mein puratan ke liye vafadari, parashrayi vyavastha, bhrasht samajik sansthanon aur aloktantrik bhavnaon ke prati vafadari rashtravadi neta ko vahan pahuncha dete hain, jahan ve tarah tarah ke logon ke saath kandhe se kandha milakar chalte hain.

pratikriyavadi darshan mein puratan ke liye vafadari, parashrayi vyavastha, bhrasht samajik sansthanon aur aloktantrik bhavnaon ke prati vafadari rashtravadi neta ko vahan pahuncha dete hain, jahan ve tarah tarah ke logon ke saath kandhe se kandha milakar chalte hain.

jiske saath hamara samanya parichay maatr hota hai, wo hamare paas bhale baitha rahe, kintu uske aur hamare beech samudr jaisa vyavdhan bana rahta hai, wo hota hai achaitanya ka samudr, udasinata ka samudr.

jiske saath hamara samanya parichay maatr hota hai, wo hamare paas bhale baitha rahe, kintu uske aur hamare beech samudr jaisa vyavdhan bana rahta hai, wo hota hai achaitanya ka samudr, udasinata ka samudr.

koi avashyak nahin ki manushya uttam kavi va darshanik ho par ye uska pardhan kartavya hai ki wo satvikshil hai.

koi avashyak nahin ki manushya uttam kavi va darshanik ho par ye uska pardhan kartavya hai ki wo satvikshil hai.

kisi behuda jasusi kahani mein kahi gai baat kisi behuda darshanik dvara kahi jane vali baat se kahin adhik mahattvpurn aur aspasht hoti hai.

kisi behuda jasusi kahani mein kahi gai baat kisi behuda darshanik dvara kahi jane vali baat se kahin adhik mahattvpurn aur aspasht hoti hai.

dikhne mein jo hota hai, prakat hota hai; usse na dikhne mein jo hota hai, wo bahut baDa hota hai. sahitya dikhta nahin. uska jitna sookshm chintan karenge utna wo hamein vyapak darshan dega.

dikhne mein jo hota hai, prakat hota hai; usse na dikhne mein jo hota hai, wo bahut baDa hota hai. sahitya dikhta nahin. uska jitna sookshm chintan karenge utna wo hamein vyapak darshan dega.

daridrnaaraayaN ke darshan karne hon, to kisaano.n ke jhomp.Do.n me.n jaa.o।

daridrnaaraayaN ke darshan karne hon, to kisaano.n ke jhomp.Do.n me.n jaa.o।

jiski anubhuti jitni hai, uska darshan, gyaan bhi utna hai aur gyaan mein hi hai vishvas ki driDhta.

jiski anubhuti jitni hai, uska darshan, gyaan bhi utna hai aur gyaan mein hi hai vishvas ki driDhta.

jo bhaav viruddh bhaav dvara aahat ya abhibhut nahin hota, vahi hai vishvas. vishvas nahin rahne par darshan kaise hoga?

jo bhaav viruddh bhaav dvara aahat ya abhibhut nahin hota, vahi hai vishvas. vishvas nahin rahne par darshan kaise hoga?

adhunik vaigyanik darshan kisi bhi tarah dvaitavadi siddhant ke nishchit roop se viruddh hai.

adhunik vaigyanik darshan kisi bhi tarah dvaitavadi siddhant ke nishchit roop se viruddh hai.

dharmik manushya ka kabhi bhi ashubh nahin ho sakta, iishvar uski raksha karta hai.

dharmik manushya ka kabhi bhi ashubh nahin ho sakta, iishvar uski raksha karta hai.

anuman aur agaman anubhav ke hi ansh hain

anuman aur agaman anubhav ke hi ansh hain

vedant tumhare karm phal ke liye kshudr devtaon ko uttardayi nahin banata; wo kahta hai, tum svayan hi apne bhagya ke nirmata ho. tum apne hi karm se achchhe aur bure donon prakar ke phal bhog rahe ho, tum apne hi hathon se apni ankhen mundakar kahte ho—andhkar hai. haath hata lo—parkash deekh paDega. tum jyotisvrup ho, tum pahle se hi siddh ho.

vedant tumhare karm phal ke liye kshudr devtaon ko uttardayi nahin banata; wo kahta hai, tum svayan hi apne bhagya ke nirmata ho. tum apne hi karm se achchhe aur bure donon prakar ke phal bhog rahe ho, tum apne hi hathon se apni ankhen mundakar kahte ho—andhkar hai. haath hata lo—parkash deekh paDega. tum jyotisvrup ho, tum pahle se hi siddh ho.

har kala ka karya alag hota hai. roop uske vishay, darshan aur chintan se nikalta hai.

har kala ka karya alag hota hai. roop uske vishay, darshan aur chintan se nikalta hai.

advait vedant hi adhyatmik satya ka sab se sahj aur saral roop hai.

advait vedant hi adhyatmik satya ka sab se sahj aur saral roop hai.

karanta ka karyavyapar—karan karya ki ek atut shrinkhla mein ghatnaon ka uttrotar hona—kal ke sanvarg ko hamari samajh ki paridhi mein la deta hai.

karanta ka karyavyapar—karan karya ki ek atut shrinkhla mein ghatnaon ka uttrotar hona—kal ke sanvarg ko hamari samajh ki paridhi mein la deta hai.

vedant mein vairagya ka arth hai jagat ko brahmrup dekhana—jagat ko hum jis bhaav se dekhte hain, use hum jaisa jante hain, wo jaisa hamare sammukh pratibhat hota hai, uska tyaag karna aur uske vastavik svarup ko pahchanna.

vedant mein vairagya ka arth hai jagat ko brahmrup dekhana—jagat ko hum jis bhaav se dekhte hain, use hum jaisa jante hain, wo jaisa hamare sammukh pratibhat hota hai, uska tyaag karna aur uske vastavik svarup ko pahchanna.

darshanshastr ke mat mein ek aisa anand hai, jo nirpeksh aur aparinami hai. wo anand hamare aihik sukhopbhog ke saman nahin hai. to bhi vedant prmanit karta hai ki is jagat mein jo kuch anandkari hai, wo usi yatharth anand ka ansh maatr hai, kyonki ekmaatr us anand ka hi vastavik astitv hai.

darshanshastr ke mat mein ek aisa anand hai, jo nirpeksh aur aparinami hai. wo anand hamare aihik sukhopbhog ke saman nahin hai. to bhi vedant prmanit karta hai ki is jagat mein jo kuch anandkari hai, wo usi yatharth anand ka ansh maatr hai, kyonki ekmaatr us anand ka hi vastavik astitv hai.

vedant darshan ka ek maatr vishay hai—ekatv ki khoj.

vedant darshan ka ek maatr vishay hai—ekatv ki khoj.

pramanik chintan na to manushya ko amurt samajhta hai, na vishv ko manushyon se rahit samajhta hai.

pramanik chintan na to manushya ko amurt samajhta hai, na vishv ko manushyon se rahit samajhta hai.

main to ye bilkul nahin manata ki sansar mein advait tattv ke parchar se durniti ya durbalta baDhegi. balki mujhe is baat par adhik vishvas hai ki durniti aur durbalta ke nivaran ki vahi ekmaatr aushadhi hai.

main to ye bilkul nahin manata ki sansar mein advait tattv ke parchar se durniti ya durbalta baDhegi. balki mujhe is baat par adhik vishvas hai ki durniti aur durbalta ke nivaran ki vahi ekmaatr aushadhi hai.

"vicharon ko chhoDon aur nirvichar ho raho, pakshon ko chhoDo aur nishpaksh ho jao—kyonki isi bhanti

wo parkash uplabdh hota hai, jo ki satya ko udghatit karta hai. ’’

"vicharon ko chhoDon aur nirvichar ho raho, pakshon ko chhoDo aur nishpaksh ho jao—kyonki isi bhanti

wo parkash uplabdh hota hai, jo ki satya ko udghatit karta hai. ’’

kisi darshanik uddeshya ki purti karne tak dharm bhi ek bauddhik aur naitik avashyakta hai.

kisi darshanik uddeshya ki purti karne tak dharm bhi ek bauddhik aur naitik avashyakta hai.

mantr naam hai vichar ka jaisa rajmantri arthat rajkarmo ka vichar karne vala kahata hai, vaisa mantr arthat vichar se sab srishti ke padarthon ka pratham gyaan aur pashchat kiya karne se anek prakar ke padarth aur kriyakaushal utpann hote hain.

mantr naam hai vichar ka jaisa rajmantri arthat rajkarmo ka vichar karne vala kahata hai, vaisa mantr arthat vichar se sab srishti ke padarthon ka pratham gyaan aur pashchat kiya karne se anek prakar ke padarth aur kriyakaushal utpann hote hain.

poorn samatv ki avastha ek vishuddh amurt avdharna hai.

poorn samatv ki avastha ek vishuddh amurt avdharna hai.

samast upanishdon ka kendriy bhaav sakshatkar ya aprokshanubhuti hi hai.

samast upanishdon ka kendriy bhaav sakshatkar ya aprokshanubhuti hi hai.

bharatiy darshanikon ke matanusar sara jagat do padarthon se nirmit hai. unmen se ek ka naam hai akash. ye akash ek sarvavyapi, sarvanusyut satta hai. jis kisi vastu ka akar hai, jo koi vastu kuch vastuon ke mishran se bani hai, wo is akash se hi utpann hui hai. ye akash hi vayu mein parinat hota hai; yahi taral padarth ka roop dharan karta hai, yahi phir thos akar ko praapt hota hai.

bharatiy darshanikon ke matanusar sara jagat do padarthon se nirmit hai. unmen se ek ka naam hai akash. ye akash ek sarvavyapi, sarvanusyut satta hai. jis kisi vastu ka akar hai, jo koi vastu kuch vastuon ke mishran se bani hai, wo is akash se hi utpann hui hai. ye akash hi vayu mein parinat hota hai; yahi taral padarth ka roop dharan karta hai, yahi phir thos akar ko praapt hota hai.

satya ka darshan sabko sab samay nahin hota. vishesh vyakti vishesh kshan mein hi satya ko dekh sakte hain. aise vishesh vyakti ko vishesh prakar ki drishti praapt hoti hai jise kabhi kabhi antardrishti bhi kahte hain.

satya ka darshan sabko sab samay nahin hota. vishesh vyakti vishesh kshan mein hi satya ko dekh sakte hain. aise vishesh vyakti ko vishesh prakar ki drishti praapt hoti hai jise kabhi kabhi antardrishti bhi kahte hain.

vigyan ka karya varnan karna hai; aur darshan ka vyakhya karna. vigyanon ka vigyan kaha jata hai.

vigyan ka karya varnan karna hai; aur darshan ka vyakhya karna. vigyanon ka vigyan kaha jata hai.