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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.

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.

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।

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.

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.

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.

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.

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.

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।

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

vedant sabhi dharmon mein sarvadhik sahasi tha (aur hai). satya ka anveshan karte hue wo ruka kahin bhi nahin.

vedant sabhi dharmon mein sarvadhik sahasi tha (aur hai). satya ka anveshan karte hue wo ruka kahin bhi nahin.

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.

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.

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.

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.

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.

"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. ’’

vedant kahta hai, isi prakar karya karo— sabhi vastuon mein iishvar buddhi karo, samjho ki iishvar sab mein hai, apne jivan ko bhi iishvar se anupranit, yahan tak ki iishvarrup hi samjho.

vedant kahta hai, isi prakar karya karo— sabhi vastuon mein iishvar buddhi karo, samjho ki iishvar sab mein hai, apne jivan ko bhi iishvar se anupranit, yahan tak ki iishvarrup hi samjho.

vedant ye nahin kahta ki svarnpatr se ghaav ko Dhanke rakho aur ghaav jitna hi pakta jaye, use aur bhi svarn patron se maDh do.

vedant ye nahin kahta ki svarnpatr se ghaav ko Dhanke rakho aur ghaav jitna hi pakta jaye, use aur bhi svarn patron se maDh do.

sankhya darshan par pura rajayog adharit hai.

sankhya darshan par pura rajayog adharit hai.

filasfi bagharna pratyek kavi aur kathakar ke liye apne apmen ek ‘vailyu’ hai, kyonki main kathakar hoon, kyonki ‘satya’, ‘astitv’ aadi ki tarah ‘gutbandi’ jaise ek mahattvpurn shabd ka zikr aa chuka hai, isiliye solah prishth ke liye to nahin, par ek do prishth ke liye apni kahani rokkar main bhi pathkon se kahna chahunga ki suno suno he bhaiyo, vastav mein to main ek filasfar hoon, par bachpan ke kusang ke karan. . . .

filasfi bagharna pratyek kavi aur kathakar ke liye apne apmen ek ‘vailyu’ hai, kyonki main kathakar hoon, kyonki ‘satya’, ‘astitv’ aadi ki tarah ‘gutbandi’ jaise ek mahattvpurn shabd ka zikr aa chuka hai, isiliye solah prishth ke liye to nahin, par ek do prishth ke liye apni kahani rokkar main bhi pathkon se kahna chahunga ki suno suno he bhaiyo, vastav mein to main ek filasfar hoon, par bachpan ke kusang ke karan. . . .

bahs ke svarup ko lekar jitni bahs sanskrit ke shastrkaron ne ki hai, utni kadachit sansar ki kisi anya bhasha ke sahitya mein nahin milegi.

bahs ke svarup ko lekar jitni bahs sanskrit ke shastrkaron ne ki hai, utni kadachit sansar ki kisi anya bhasha ke sahitya mein nahin milegi.

dvaitavadi mante hain ki ‘main aur mera’ ka prayog keval iishvar ke sambandh mein hi karna chahiye. ‘main’ ka sambodhan keval vahi kar sakta hai, aur sari chizen bhi usi ki hain. jab manushya is star pahunch jaye ki ‘main aur mera’ ka bhaav usmen na rahe, sari chizon ko iishvriy manne lage, har prani se prem karne lage, aur kisi pashu ke liye bhi apna jivan dene ke liye taiyar rahe—aur ye sare bhaav bina kisi pratiphal ki akanksha se hon, to uska hriday svatः pavitra ho jayega, tatha us pavitra hriday mein iishvar ke prati prem utpann hoga. iishvar hi sabhi atmaon ke akarshan ka kendr hai.

dvaitavadi mante hain ki ‘main aur mera’ ka prayog keval iishvar ke sambandh mein hi karna chahiye. ‘main’ ka sambodhan keval vahi kar sakta hai, aur sari chizen bhi usi ki hain. jab manushya is star pahunch jaye ki ‘main aur mera’ ka bhaav usmen na rahe, sari chizon ko iishvriy manne lage, har prani se prem karne lage, aur kisi pashu ke liye bhi apna jivan dene ke liye taiyar rahe—aur ye sare bhaav bina kisi pratiphal ki akanksha se hon, to uska hriday svatः pavitra ho jayega, tatha us pavitra hriday mein iishvar ke prati prem utpann hoga. iishvar hi sabhi atmaon ke akarshan ka kendr hai.

jis kendr mein vishay abhighat se utpann sanvednaon ke avshisht ansh ya sanskar mano sanchit se rahte hain, use muladhar kahte hain, aur us kunDlikrit kriyashakti ko kunDalini kahte hain.

jis kendr mein vishay abhighat se utpann sanvednaon ke avshisht ansh ya sanskar mano sanchit se rahte hain, use muladhar kahte hain, aur us kunDlikrit kriyashakti ko kunDalini kahte hain.

advait darshan ke anusar vishv mein keval ek hi vastu satya hai, aur wo hai brahm.

advait darshan ke anusar vishv mein keval ek hi vastu satya hai, aur wo hai brahm.

दर्शनशास्त्र की स्थिति चाहे जो भी हो, तत्वमीमांसा की स्थिति चाहे जो भी हो, जब तक संसार में मृत्यु है, जब तक मनुष्य के हृदय में कमजोरी है, तब तक मनुष्य के हृदय से पुकार निकलती रहेगी

vigyan mein jo buddhi hai, darshan mein jo drishti hai vahi kavita mein kalpana hai.

vigyan mein jo buddhi hai, darshan mein jo drishti hai vahi kavita mein kalpana hai.