द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः। योगसूत्रम् साधनपाद -२०। द्रष्टा दृशिमात्र (चिन्मात्र – विशेषण के द्वारा अपरामृष्ट दृक् शक्ति), शुद्ध (त्रिगुण सङ्गवर्जित) होने पर भी प्रत्ययानुपश्य (बुद्धिवृत्तिका उपदर्शन कारक)। जो अपने स्वरूप में सदा स्थित रहता है, उसे प्रकृति कहते हैं। जो अपनी प्रकृति को त्याग कर अन्य प्रकृति दर्शाता है, उसे विकृति (परिणाम) कहते हैं। विकार […]
द्रष्टास्वरूप वर्णन – NATURE OF THE OBSERVER (PART -1) Read More »
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते।ततो भूय इव ते तमो य उ विद्यायां रताः ॥ ये अविद्याम् उपासते ते अन्धं तमः प्रविशन्ति । ये उ विद्यायां रताः ते तमः भूयः तमः इव प्रविशन्ति ॥ इसका आक्षरिक अर्थ है, जो अविद्या का उपासना करते हैं वे घोर अन्धकार में प्रवेश करते हैं । जो केवल विद्या में ही
ईशोपनिषत् मन्त्रव्याख्या 2 Read More »
by Basudeba Mishra Ralph Griffith, Max Muller or Puqun Li are NOT authorities on the Upanishad. Ishopanishad or Ishaavaasyopanishad discusses about Brahmasatya and Devasatya starting from Amrhtaatmaa. The first three Mantras are called Purushaatmaadhikarana and discuss about the totality that existed before creation. (पुरुषात्माधिकरण) The next Mantra (4th) is Avyaktaatmaadhikarana and discusses the state immediately
ईशोपनिषत् मन्त्रव्याख्या 1 Read More »
by Basudeba Mishra VEDA deals with universal truths only. It says: the same laws of physics govern the microcosm as well as the macrocosm (यत्पिण्डे तद्ब्रह्माण्डे). For every quantum system, there is a corresponding macro system. Only we should correlate them properly. For example, one Vedic principle says: everything is fourfold (चतुष्टयं वा इदं सर्वम्
VARIOUS BRANCHES OF VEDAS – वेदशाखा विचार Read More »
by Basudeba Mishra It is a special feature in Vedic literature that nothing is ever repeated. Whenever something appears as similar, it has a different meaning in a different context, which has to be derived from the subtle differences in both. Some point out to similarities in two Shlokas in Gita and Kathopanishad and some
Nothing is ever repeated in Vedic literature Read More »