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INTRODUCTION
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त्वमेव माता च पिता त्वमेव, त्वमेव बंधुश्च सखा waa |
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त्वमेव faa, द्रविड्म् aaa, त्वमेव ad ay देव देव ।।
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Thou art Mother, thou art Father, thou art kinsman, thou art friend,
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thou art knowledge, thou art wealth; thou art my all, O’Lord of Lords.
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‘Srimad Bhagavad Gita’ is just not a holy book, it has alsc
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gained a prominent place in literature of the world. It contains
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divine words emanating from the lips of Lord Krishna. This great
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epic is an eloquent proof of the observation. As a scripture, this
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Book embodies the supreme spiritual mystery and secrets. Its
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style is so simple and elegant that with a little study one can
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easily follow the structure of its words, yet the thoughts behind
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those words are so deep and abstruse that even for life time,
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constant study of this Book may not show an end of it.
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‘The Bhagavad Gita’ is an unfathomable ocean of wisdom. It
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is a bottomless sea containing endless strate of meanings. Just
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as adiver diving deep in the sea lays his hands on precious gems,
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similarly diving deeper and deeper into the secrets of this Book,
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the seeker goes on discovering more and more piles of
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extraodrdinary gems of thoughts and ideas.
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‘The Bhagavad Gita’ is a part of the Mahabharata, but even
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then it has its own identity, which has made it more prominent
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than the Mahabharata. It may look to be just a narration of the
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happenings of the war between Kauravas and Pandavas, but it
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is the philosophy of life, expressed from the lips of Lord Krishna,
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addressed to the warrior Arjuna, defining following ideas :
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(i) Facing your enemies in a war is an asupicious and especial
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प्रसंग ea प्रकार अर्जुन के YEA पर भगवान् श्रीकृष्ण कहने लगे--
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श्रीभगवानुवाच
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काम एष क्रोधं एष रजोगुणसमुद्भव:।
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महाशनो महापाम्पा विद्धयेनमिह वैरिणम् 113911
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श्रीभगवान् बोले--रजोगुण से SIA SAT यह HA
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ही क्रोध है, यह Fed खाने aren’ अर्थात् APT से कभी
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न अघाने वाला Bit Sst पापी है, इसको St तू sa
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विषय में वैरी जान ।। ३७ |!
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Sri Bhagavan said: It is desire begotten
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| | of the element of Rajas, which appears as
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wrath; nay, it is insatiable and grossly wicked.
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Know this to be the enemy in this case. (37)
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प्रसंग --पूर्वं श्लोक में समस्त अनर्थो का मूल और इस मनुष्य को बिना gear के ord में लगाने
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। । वाला वैरी काम को बतलाया | इस पर यह जिज्ञासा होती है कि यह काम मनुष्य को किस प्रकार पापां
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(| age करता है ? ora: ora तीन श्लोकों द्वारा ae समञझाते है ae मनुष्य के ज्ञान को आच्छादित
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। | क्ररके उसे अन्घा बनाकर WT के गड्ढे में ढकेल देता है--
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धूमेनाव्रियते वह्रिर्यथादर्शो att च।
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यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् । । ३।।
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| जाता & तथा जिस प्रकार जेर से af Sar रहता है,
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© । वैसे & St काम के aN यह ज्ञान Sar रहता
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\V ।। ३८ 11
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ba ee Ae
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As a flame is covered by smoke, mirror by
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dirt, and embryo by the amnion, so is Knowledge
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coverd by it (desire) (38)
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प्रसंग --पूर्व श्लोक Fa पद `काम` का और `इदम्`“ पद `ज्ञान` का वाचक B— इस बात को
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स्पष्ट करते हुए उस काम को अग्नि की citer कभी पूर्ण न होने वाला बतलाते है
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आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा
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कामरूपेण कौन्तेय दुष्पूरेणानलेन च ।। ३६।।
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और हे अर्जुन ! sa अग्नि के समान कभी न पूर्ण
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होने वाले कामरूप ज्ञानियों के नित्य वैरी के द्वारा मनुष्य
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का SM SH Sar है ।। ३६ ।।
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And, Arjuna, Knowledge stand covered by
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this eternal enemy of the wise, known as
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desire, which is insatiable like fire. (39)
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प्रसंग --इस प्रकार काम के द्वारा ज्ञान को आवृत बतलाकर At Ba मरने का उपाय बतलाने के
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उद्देश्य से उसके वासस्थान और उसके द्वारा जीवात्मा के मोहित किये जाने का प्रकार बतलाते F—
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इन्द्रयाणि मनो बुद्धिरस्याधिष्ठानमुच्यते |
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एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्̣ । । ४।।
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इन्द्रियाँ, AT और बुद्धि--ये सब इसके वासस्थान
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we जाते हैं । यह काम इन मन, बुद्धि और इन्द्रियों are | /
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a am को आच्छादित करके जीवात्मा को मोहित |e
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करता है ।। ४८०८
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The senses, the mind and the intellect are
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declared to be its seat; screening the light of
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