Maharashtrachya punyabhimit anek santmahatmyanni aapale avatar karya kele. Rushimunipasun te aajparyant anek pratibhavant tatvadna aani sant mahatmyanni bharatiya sankrutiche sangopan kele.

Charvak va tarkashatra darshan asun tyat manushyachya nirbhel sikhacha vichar karanyat aala asun sukh he manavi jivanache param praptavya asamyacha vichar thasun sangitala aahe.

Tatvadnan adhyayan, adhyapan va sanshodhan hya vishayavar majya 37 varsha adhyapanachya anubhavachya aadhare kahi vichar mandat aahe.

Aadhunik kalatahi samajat tatvavetyachi bhumika atishaya mahatvachi aani samajat aakar denari aahe. Tatvavetyachya vicharana dhudakaun lavun samaj pudhe jau shakat nahi.

Narmada parikrama: kal, aaj aani udya. Narmada parikrama aani tyat gelya 75 varshat ghadaleli sthityantare, narmada parikramecha tatvik paya ha majya nibandhacha vishay aahe.

samanya manus kahi parinamachya apekshene karma karato. Vishishte parinamachi aleksha manushyachya bandhanache karan tharate. yekhadi kruti manushyachi duheri bandhane darshavate.

Jain tatvadnanapramane dnan he praman aani naya ya dohonmule hote. Paramparik jain darshanamadhe dravyarthik aani paryayik naya ase don prakarache naya sarvadnan aahet.

Tarkatirtha laxmanshatri Joshi he gat satakatil vikhyatat eehavadi- buddhivadi vicharvanta ahe. sarva prakarachya sudharanamadhe dharma sudharana hi payabuth-mulbuth ashi sudharana ahe. eakandar samajik,rajkiya,aarthik ani sanskrutitl tya tya sudharana tya tya kshetrashi ssambhadit asatat.

Prastut prakaran he Dr. Surendra Gaydhane yanni 1999yavarshi December mahinyat lihilelya ‘mulya nivedan: eak atinitiskatra chikitsa ya pustakatil ‘chakavinare vidheya ya parkaran charvar lihilele samiksha ahe.

Ganga nadichya tiravar apegoa manun eak kshtra ahe. tithe govinda panta navache eak mothe bhagavadbhakta rahat hote. tyanchi kanta nirabai hila putra zala.

Dr. Babasaheb Ambetkar yanchya dharmatarala 2056 sali 100varsha purna hoil tya nimittane Dr. Babasaheb A mbedkar gidavan vidhyapit, chandrapur va shikshan sangha aayojit antrarashtra parishad ssapann hot ahe.

Dharma koi kalpana ka vishya nahi hai. dharma koi darashanickpanditya vishaya nahi hai. dharma jivan nirman ki prakriya a=hai jish parkar sharir ka nirman ke liye bhojan ki aavashyakata hai isi taraha manushya kejivana ke liye dharma ki hi utani hi avashyakta hai.

Manavi mulya ha vishaya manushyachya vaiyaktik, samajik, sainskrutik, raikiya jivanacha mahatvacha ghatak ahe. Manavi mulya aplya jivanachya prayatak pailulya sparsha karatat.

Boudh tatvadnyanatil mahan acharya nagarjun he madhyamik sampradayache prasiddha vidvan hote. te sanskrut bhasheche adhyapak hote.

Gurudev ranade (1886-1957) visavya satakatil thor shakshakari saint va drashta tatvadnya hote. Tyni aple purna ayushya ‘ dev ya ssakalpanechya sodat vyatit kele.

Jidda Krushnamurti, urpha J. Krushnamurti he samakalin tatvadna manun sarvas parichit aahetach. Yancha janma 11 May 1885 roji dakshin bharatatil Tamilanadu rajyatil madanpalle ya gavat jala.

Knyamimansa hi tatvanyachi eak pamukh shaka hoy. Bharatiya tatvanyacha knyanamimansechi nimirti va vikas hi ‘praman ya ssankalpane bhovati phiratana disate.

Dharmanandachi chaturyam dharma var kuph nishta hoti. to samanya janate payrant pohachava , sarvatrik vhava ase tanya vatat ase.

sadhanakala atmasukhachi prapti honyachi marga ya vishaya varati mi maze manigat vyakta karato. ha vishaya samajundenyasathi mi shri nanyadevvachya granta che adhar gheun mi maze manogat vyakta karanyas suravat karat ahe.

Bamanachi por bhavasobat shalelageli. Akshar vachun shikayala lagali. Maitrinisaing nachgani shikali. Spardha madhun bakshish patakavali.

The diet is an integral part of all yogis, swastha purushas, and the healthy persons or diseased.We studied the principles, components, physiology, pathology, and management of diet in the Yoga, the Ayurved, and the current WHO standards On comparison and summarization, we found- Research parameters leans towards more subjective while choosing the diet material; but the diet principles become more philosophical while choosing the diet habits. So is true about understanding the body, the nature and the balance, the interactions between them. Under the parameters like expected effects or ultimate aim the body constituents, theories, and medium of transmission of power determines ‘the path’, and so the form of diet, therapy vehicles, and criteria of health etc. So, the diet should be watched as philosophical entity to know or to aim at whilst proper materials are imperative to transfer specific thoughts.

The concept of right is intrinsic part of human life by birth. When a right is recognized by any authority then it becomes applicable for all. This paper discussed the basic concept, evolution and classification of right. In classical Buddhism there is not such specific discussion on human right but their conception of Dharma determines what is right in any situation from all prospective and in all contacts. Basically, in Buddhism the concept of morality implies right. According to Buddhism all human being as equal in dignity and rights irrespective of caste, race, colour and gender. After analytical study of the concept of right for nun we can conclude that, in spite of all equality in Buddhism there is some discriminations with nuns in ‘Garudhamma’ which describes some rules for nuns in Vinaya Pitaka.

In this paper, we bring out the notion of self in J Krishnamurti’s philosophy. He believes that there is no metaphysical self. He talks about complete action where the self does not exist in the action, only action is done without the self. Furthermore, he also believes that human beings are engaged agents in society who are constantly engaged in action in the society. The question arises, whom is the one doing the action? Is he/she not the person or entity which we can call as Self? This paper focuses on the concept of no-self and the new self in the philosophy of J Krishnamurti.

Today’s age is known as ‘Age of Crisis’. Therefore, in such a critical situation there is an attempt to find a Pathway to Life. 21st century is dealing with the turbulent pull between Good and bad, values and virtues, natural calamities and Socio-politico survival. Man’s comfort-oriented outlook has been by sowing the seeds of self-destruction in the name of development. This has marginalized him to his own self. The best example is the grim situation caused by the Covid-19 that has for the first time in the history of mankind set a threat to the existence of the human race much beyond destruction caused by wars among Nations. Post Covid Modernization questions have been raised on values of Human existences World over. This is a sincere and an honest attempt to bring two profound Philosophers, Spiritual and Social reformists on one platform with a common goal of upliftment of humanity in terms of Modernization. Though centuries apart they both have made prolific changes in the literary, historic and the social map of India. My honest attempt is to apply their teachings together universally.

Samaj eak vyapak ssakalpana ahe. manav chikastak prani ahe. lob,krod,moha,devsh,kam,sartha etavdi tyanvhya svabhavat antabhutha ahet

The National Educational Policy 2020 (NEP-2020) has been given by MHRD for the new education system and the modern nation’s public.NEP-2020 has emphasised the importance of libraries and books by highlighting on various aspects including development of enjoyable and inspirational books in Indian languages, availability and accessibility of books in school/public libraries, strengthening of libraries and building a culture of reading across the country. The library grant component was introduced under Samagra Shiksha, in the year 2018-19, to inculcate the reading habits among students of all ages and strengthening of school libraries in government schools. The new policy also includes Information Communication Technology (ICT) digital, online, unique kinds of facilities and services to all types of readers of the nation.

Education is the tool for getting knowledge that provides stability in life and nurtures the values like morality, equality, justice, law & order. It is the route that leads to a well-developed, socially equal, multicultural and multidisciplinary approach among the people. As the world is dynamic, it demands a lot of upgradation in the educational sector so as to make the students capable and competent in this competitive world using the best intelligence and technology.

Dwait vedant ha vedant ha darashanacha eakpramukh ahe. Hya vedantachi mahiti ani mahatva far kami lokanna asalyamule vamaze ssashodhane davit vedatnavar adhariti asalyane mala kalekh lihinyachi prerana milali.

Gorakshanathat he eaknath sampradehote. tycha saimprdaya hahatyog prdhanahe. ya samprdayat suddha acharanala adhikmahatvaahe.