भागवत गीता के श्लोकों के माध्यम से कृष्ण की कालातीत शिक्षा को समझें।
दिखा रहे हैं 106 श्लोक टैग के साथ "jnana-yoga"
फिल्टर हटाएँ1.8 भवान् yourself? भीष्मः Bhishma? च and? कर्णः Karna? च and? कृपः Kripa? च and? समितिञ्जयः victorious in war? अश्वत्थामा Asvatthama? the son of Dronacharya? विकर्णः Vikarna? च...
. "Thyself and Bhishma, and Karna and also Kripa, the victorious in war, Asvatthama, Vikarna, and also Bhurisrava, the son of Somadatta.
1.23 योत्स्यमानान् with the object of fighting? अवेक्षे observe? अहम् I? ये who? एते those? अत्र here (in this Kurukshetra)? समागताः assembled? धार्तराष्ट्रस्य of the son of Dhr...
. For I desire to observe those who are assembled here to fight, wishing to please in battle the evil-minded Duryodhana (the son of Dhritarashtra).
1.30 गाण्डीवम् Gandiva? स्रंसते slips? हस्तात् from (my) hand? त्वक् (my) skin? च and? एव also? परिदह्यते burns all over? न not? च and? शक्नोमि (I) am able? अवस्थातुम्? to stand...
. The (bow) Gandiva slips from my hand, and also my skins burns all over; I am unable even to stand and my mind is reeling, as it were.
1.47 एवम् thus? उक्त्वा having said? अर्जुनः Arjuna? संख्ये in the battle? रथोपस्थे on the seat of the chariot? उपाविशत् sat down? विसृज्य having cast away? सशरम् with arrow? चा...
. Sanjaya said Having thus spoken in the midst of the battlefield, Arjuna, casting away his bow and arrow, sat down on the seat of the chariot with his mind overwhelmed with sorrow.
2.13 Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does it pass into another body; the firm man does not grieve thereat.
Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does it pass into another body; the firm man does not grieve thereat.
2.15 That firm man whom, surely, these afflict not, O chief among men, to whom pleasure and pain are the same, is fit for attaining immortality.
That firm man whom, surely, these afflict not, O chief among men, to whom pleasure and pain are the same, is fit for attaining immortality.
2.19 He who takes the Self to be the slayer and he who thinks It is slain, neither of them ï1knowsï1
He who takes the Self to be the slayer and he who thinks It is slain, neither of them ï1knowsï1. It slays not, nor is It slain.
2.20 It is not born, nor does It ever die; after having been, It again ceases not to be; unborn, eternal, changeless and ancient, It is not killed when the body is killed.
It is not born, nor does It ever die; after having been, It again ceases not to be; unborn, eternal, changeless and ancient, It is not killed when the body is killed.
2.21 Whosoever knows It to be indestructible, eternal, unborn and inexhaustible, how can that man slay, O Arjuna, or cause to be slain?
Whosoever knows It to be indestructible, eternal, unborn and inexhaustible, how can that man slay, O Arjuna, or cause to be slain?
2.22 Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others which are new.
Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others which are new.
2.23 Weapons cut It not, fire burns It not, water wets It not, wind dries It not.
Weapons cut It not, fire burns It not, water wets It not, wind dries It not.
2.25 This (Self) is said to be unmanifested, unthinkable and unchangeable
This (Self) is said to be unmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, thou shouldst not grieve.
2.28 Beings are unmanifested in their beginning, manifested in their middle state, O Arjuna, and unmanifested again in their end
Beings are unmanifested in their beginning, manifested in their middle state, O Arjuna, and unmanifested again in their end. What is there to grieve about?
2.29 One sees This (the Self) as a wonder; another speaks of It as a wonder; another hears of It as a wonder; yet having heard, none understands It at all.
One sees This (the Self) as a wonder; another speaks of It as a wonder; another hears of It as a wonder; yet having heard, none understands It at all.
2.30 This, the Indweller in the body of everyone, is ever indestructible, O Arjuna; therefore, thou shouldst not grieve for any creature.
This, the Indweller in the body of everyone, is ever indestructible, O Arjuna; therefore, thou shouldst not grieve for any creature.
2.32 Happy are the Kshatriyas, O Arjuna! who are called upon to fight in such a battle that comes of itself as an open door to heaven.
Happy are the Kshatriyas, O Arjuna! who are called upon to fight in such a battle that comes of itself as an open door to heaven.
2.52 When thy intellect crosses beyond the mire of delusion, then thou shalt attain to indifference as to what has been heard and what has yet to be heard.
When thy intellect crosses beyond the mire of delusion, then thou shalt attain to indifference as to what has been heard and what has yet to be heard.
2.59 The objects of the senses turn away from the abstinent man leaving the longing (behind); but his longing also turns away on seeing the Supreme.
The objects of the senses turn away from the abstinent man leaving the longing (behind); but his longing also turns away on seeing the Supreme.
2.62 When a man thinks of the objects, attachment for them arises; from attachment desire is born; from desire anger arises.
When a man thinks of the objects, attachment for them arises; from attachment desire is born; from desire anger arises.
2.65 In that peace all pains are destroyed; for the intellect of the tranil-minded soon becomes steady.
In that peace all pains are destroyed; for the intellect of the tranil-minded soon becomes steady.
2.67 For the mind, which follows in the wake of the wandering senses, carries away his discrimination, as the wind (carries away) a boat on the waters.
For the mind, which follows in the wake of the wandering senses, carries away his discrimination, as the wind (carries away) a boat on the waters.
2.68 Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense-objects.
Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense-objects.
2.69 That which is night to all beings, in that the self-controlled man is awake; when all beings are awake, that is night for the Muni (sage) who sees.
That which is night to all beings, in that the self-controlled man is awake; when all beings are awake, that is night for the Muni (sage) who sees.
2.70 He attains peace into whom all desires enter as waters enter the ocean which, filled from all sides, remains unmoved; but not the man who is full of desires.
He attains peace into whom all desires enter as waters enter the ocean which, filled from all sides, remains unmoved; but not the man who is full of desires.
2.72 This is the Brahmic seat (eternal state), O son of Pritha
This is the Brahmic seat (eternal state), O son of Pritha. Attaining to this, none is deluded. Being established therein, even at the end of life, one attains to oneness with Brahman.
3.38 As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is this enveloped by that.
As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is this enveloped by that.
3.41 Therefore, O best of the Bharatas (Arjuna), controlling the senses first, do thou kill this sinful thing, the destroyer of knowledge and realisation.
Therefore, O best of the Bharatas (Arjuna), controlling the senses first, do thou kill this sinful thing, the destroyer of knowledge and realisation.
4.7 Whenever there is decline of righteousness, O Arjuna, and rise of unrighteousness, then I manifest Myself.
Whenever there is decline of righteousness, O Arjuna, and rise of unrighteousness, then I manifest Myself.
4.26 Some again offer the organ of hearing and other senses as sacrifice in the fire of restraint; others offer sound and other objects of the senses as sacrifice in the fire of...
Some again offer the organ of hearing and other senses as sacrifice in the fire of restraint; others offer sound and other objects of the senses as sacrifice in the fire of the senses.
4.27 Others again sacrifice all the functions of the senses and those of the breath (vital energy or Prana) in the fire of the Yoga of self-restraint kindled by knowledge.
Others again sacrifice all the functions of the senses and those of the breath (vital energy or Prana) in the fire of the Yoga of self-restraint kindled by knowledge.
4.28 Others again offer wealth, austerity and Yoga as sacrifice, while the ascetics of self-restraint and rigid vows offer study of scriptures and knowledge as sacrifice.
Others again offer wealth, austerity and Yoga as sacrifice, while the ascetics of self-restraint and rigid vows offer study of scriptures and knowledge as sacrifice.
4.29 Others offer as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the course of the outgoing and the incoming breaths, solely abs...
Others offer as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the course of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath.
4.35 Knowing ï1thatï1 thou shalt not, O Arjuna, again get deluded like this; and by that thou shalt see all beings in thy Self and also in Me.
Knowing ï1thatï1 thou shalt not, O Arjuna, again get deluded like this; and by that thou shalt see all beings in thy Self and also in Me.
4.36 Even if thou art the most sinful of all sinners, yet thou shalt verily cross all sins by the raft of knowledge.
Even if thou art the most sinful of all sinners, yet thou shalt verily cross all sins by the raft of knowledge.
5.8 "I do nothing at all," thus would the harmonised knower of Truth think seeing, hearing, touching, smelling, eating, going, sleeping, breathing.
I do nothing at all," thus would the harmonised knower of Truth think seeing, hearing, touching, smelling, eating, going, sleeping, breathing.
5.16 But to those whose ignorance is destroyed by the knowledge of the Self, like the sun, knowledge reveals the Supreme (Brahman).
But to those whose ignorance is destroyed by the knowledge of the Self, like the sun, knowledge reveals the Supreme (Brahman).
5.17 Their intellect absorbed in That, their self being That, established in That, with That for their supreme goal, they go whence there is no return, their sins dispelled by k...
Their intellect absorbed in That, their self being That, established in That, with That for their supreme goal, they go whence there is no return, their sins dispelled by knowledge.
5.18 Sages look with an eal eye on a Brahmana endowed with learning and humility, on a cow, on an elephant, and even on a dog and an outcaste.
Sages look with an eal eye on a Brahmana endowed with learning and humility, on a cow, on an elephant, and even on a dog and an outcaste.
5.21 With the self unattached to external contacts he finds happiness in the Self; with the self engaged in the meditation of Brahman he attains to the endless happiness.
With the self unattached to external contacts he finds happiness in the Self; with the self engaged in the meditation of Brahman he attains to the endless happiness.
5.22 The enjoyments that are born of contacts are only generators of pain, for they have a beginning and an end, O Arjuna; the wise man does not rejoice in them.
The enjoyments that are born of contacts are only generators of pain, for they have a beginning and an end, O Arjuna; the wise man does not rejoice in them.
5.23 He who is able, while still here (in this world) to withstand, before the liberation from the body, the impulse born out of desire and anger he is a Yogi, he is a happy man.
He who is able, while still here (in this world) to withstand, before the liberation from the body, the impulse born out of desire and anger he is a Yogi, he is a happy man.
5.24 He who is happy within, who rejoices within, and who is illuminated within, that Yogi attains absolute freedom or Moksha, himself becoming Brahman.
He who is happy within, who rejoices within, and who is illuminated within, that Yogi attains absolute freedom or Moksha, himself becoming Brahman.
5.27 Shutting out (all) external contacts and fixing the gaze between the eyrow, ealising the outgoing and incoming breaths moving within the nostrils.
Shutting out (all) external contacts and fixing the gaze between the eyrow, ealising the outgoing and incoming breaths moving within the nostrils.
5.28 With the senses, the mind and the intellect (ever) controlled, having liberation as his supreme goal, free from desire, fear and anger the sage is verily liberated for ever.
With the senses, the mind and the intellect (ever) controlled, having liberation as his supreme goal, free from desire, fear and anger the sage is verily liberated for ever.
6.5 One should raise oneself by one's Self alone; let not one lower oneself; for the Self alone is the friend of oneself, and the Self alone is the enemy of oneself.
One should raise oneself by one's Self alone; let not one lower oneself; for the Self alone is the friend of oneself, and the Self alone is the enemy of oneself.
6.6 The Self is the friend of the self of him by whom the self has been conered by the Self, but to the unconered self, this Self stands in the position of an enemy, like an (ex...
The Self is the friend of the self of him by whom the self has been conered by the Self, but to the unconered self, this Self stands in the position of an enemy, like an (external) foe.
6.8 The Yogi who is satisfied with the knowledge and the wisdom (of the Self), who has conered the senses, and to whom a clod of earth, a piece of stone and gold are the same, i...
The Yogi who is satisfied with the knowledge and the wisdom (of the Self), who has conered the senses, and to whom a clod of earth, a piece of stone and gold are the same, is said to be harmonied (i.e., is said to have attained Nirvikalpa Samadhi).
6.15 Thus always keeping the mind balanced, the Yogi, with the mind controlled, attains to the peace abiding in Me, which culminates in liberation.
Thus always keeping the mind balanced, the Yogi, with the mind controlled, attains to the peace abiding in Me, which culminates in liberation.
6.18 When the perfectly controlled mind rests in the Self only, free from longing for all the objects of desires, then it is said, 'He is united'.
When the perfectly controlled mind rests in the Self only, free from longing for all the objects of desires, then it is said, 'He is united'.
6.19 As a lamp placed in a windless spot does not flicker to such is compared the Yogi of controlled mind, practising Yoga in the Self (or absorbed in the Yoga of the Self).
As a lamp placed in a windless spot does not flicker to such is compared the Yogi of controlled mind, practising Yoga in the Self (or absorbed in the Yoga of the Self).
6.21 When he (the Yogi) feels that Infinite Bliss which can be grasped by the (pure) intellect and which transcends the senses, and established wherein he never moves from the R...
When he (the Yogi) feels that Infinite Bliss which can be grasped by the (pure) intellect and which transcends the senses, and established wherein he never moves from the Reality.
6.25 Little by little let him attain to ietude by the intellect held firmly; having made the mind establish itself in the Self, let him not think of anything.
Little by little let him attain to ietude by the intellect held firmly; having made the mind establish itself in the Self, let him not think of anything.
6.32 He who, through the likeness of the Self, O Arjuna, sees eality everywhere, be it pleasure or pain, he is regarded as the highest Yogi.
He who, through the likeness of the Self, O Arjuna, sees eality everywhere, be it pleasure or pain, he is regarded as the highest Yogi.
6.36 I think Yoga is hard to be attained by one of uncontrolled self, but the self-controlled and striving one can attain to it by the (proper) means.
I think Yoga is hard to be attained by one of uncontrolled self, but the self-controlled and striving one can attain to it by the (proper) means.
6.45 But the Yogi who strives with assiduity, purified of sins and perfected gradually through many births, reaches the highest goal.
But the Yogi who strives with assiduity, purified of sins and perfected gradually through many births, reaches the highest goal.
7.5 This is the inferior Prakriti, O mighty-armed (Arjuna); know thou as different from it My higher Prakriti (Nature), the very life-element, by which this world is upheld.
This is the inferior Prakriti, O mighty-armed (Arjuna); know thou as different from it My higher Prakriti (Nature), the very life-element, by which this world is upheld.
7.6 Know that these two (Natures) are the womb of all beings
Know that these two (Natures) are the womb of all beings. So I am the source and dissolution of the whole universe.
7.9 I am the sweet fragrance in the earth and the brilliance in the fire, the life in all beings, and I am the austerity in ascetics.
I am the sweet fragrance in the earth and the brilliance in the fire, the life in all beings, and I am the austerity in ascetics.
8.8 With the mind not moving towards any other thing, made steadfast by the method of habitual meditation, and constantly meditating, one goes to the Supreme Person, the Resplen...
With the mind not moving towards any other thing, made steadfast by the method of habitual meditation, and constantly meditating, one goes to the Supreme Person, the Resplendent, O Arjuna.
8.12 Having closed all the gates, confined the mind in the heart and fixed the life-breath in the head, engaged in the practice of concentration.
Having closed all the gates, confined the mind in the heart and fixed the life-breath in the head, engaged in the practice of concentration.
8.17 Those people who know the day of Brahma which is of a duration of a thousand Yugas (ages) and the night which is also of a thousand Yugas duration, they know day and night.
Those people who know the day of Brahma which is of a duration of a thousand Yugas (ages) and the night which is also of a thousand Yugas duration, they know day and night.
8.21 What is called the Unmanifested and the Imperishable, That they say is the highest goal
What is called the Unmanifested and the Imperishable, That they say is the highest goal. They who reach It do not return (to this Samsara). That is My highest abode (place or state).
8.27 Knowing these paths, O Arjuna, no Yogi is deluded; therefore at all times be steadfast in Yoga.
Knowing these paths, O Arjuna, no Yogi is deluded; therefore at all times be steadfast in Yoga.
9.5 Nor do beings exist in Me (in reality); behold My divine Yoga, supporting all beings, but not dwelling in them, is My Self, the efficient cause of beings.
Nor do beings exist in Me (in reality); behold My divine Yoga, supporting all beings, but not dwelling in them, is My Self, the efficient cause of beings.
9.7 All beings, O Arjuna, go into My Nature at the end of a Kalpa; I send them forth again at the beginning of (the next) Kalpa.
All beings, O Arjuna, go into My Nature at the end of a Kalpa; I send them forth again at the beginning of (the next) Kalpa.
9.19 (As the sun) I give heat; I withhold and send forth the rain; I am immortality and also death, existence and non-existence, O Arjuna.
(As the sun) I give heat; I withhold and send forth the rain; I am immortality and also death, existence and non-existence, O Arjuna.
9.21 They, having enjoyed the vast heaven, enter the world of mortals when their merit is exhausted; thus abiding by the injunctions of the ï1threeï1 (Vedas) and desiring (objec...
They, having enjoyed the vast heaven, enter the world of mortals when their merit is exhausted; thus abiding by the injunctions of the ï1threeï1 (Vedas) and desiring (objects of) desires, they attain to the state of going and returning.
10.4 Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, existence or birth, non-existence or death, fear and also fearlessness.
Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, existence or birth, non-existence or death, fear and also fearlessness.
10.6 The seven great sages, the ancient four and also the Manus, possessed of powers like Me (on account of their minds being fixed on Me), were born of (My) mind; from them are...
The seven great sages, the ancient four and also the Manus, possessed of powers like Me (on account of their minds being fixed on Me), were born of (My) mind; from them are these creatures born in this world.
10.13 All the sages have thus declared Thee, as also the divine sage Narada; so also Asita, Devala and Vyasa; and now Thou Thyself sayest so to me.
All the sages have thus declared Thee, as also the divine sage Narada; so also Asita, Devala and Vyasa; and now Thou Thyself sayest so to me.
10.25 Among the great sages I am Bhrigu; among words I am the one syllable (Om); among sacrifices I am the sacrifice of silent repetition; among the immovable things I am the Hi...
Among the great sages I am Bhrigu; among words I am the one syllable (Om); among sacrifices I am the sacrifice of silent repetition; among the immovable things I am the Himalayas.
10.38 Of those who punish, I am the sceptre; among those who seek victory, I am statesmanship; and also among secrets, I am silence; knowledge among knowers I am.
Of those who punish, I am the sceptre; among those who seek victory, I am statesmanship; and also among secrets, I am silence; knowledge among knowers I am.
10.39 And whatever is the seed of all beings, that also am I, O Arjuna; there is no being, whether moving or unmoving, that can exist without Me.
And whatever is the seed of all beings, that also am I, O Arjuna; there is no being, whether moving or unmoving, that can exist without Me.
11.11 Wearing divine garlands (necklaces) and apparel, anointed with divine unguents, the all-wonderful, resplendent (Being) endless with faces on all sides.
Wearing divine garlands (necklaces) and apparel, anointed with divine unguents, the all-wonderful, resplendent (Being) endless with faces on all sides.
11.48 Neither by the study of the Vedas and sacrifices, nor by gifts nor by rituals nor by severe austerities can I be seen in this form in the world of men by any other than th...
Neither by the study of the Vedas and sacrifices, nor by gifts nor by rituals nor by severe austerities can I be seen in this form in the world of men by any other than thyself, O great hero of the Kurus (Arjuna).
13.5 Sages have sung in many ways, in various distinctive chants and also in the suggestive words indicative of the Absolute, full of reasoning and decisive.
Sages have sung in many ways, in various distinctive chants and also in the suggestive words indicative of the Absolute, full of reasoning and decisive.
13.10 Non-attachment, non-identification of the Self with son, wife, home and the rest, and constant even-mindedness on the attainment of the desirable and the undesirable.
Non-attachment, non-identification of the Self with son, wife, home and the rest, and constant even-mindedness on the attainment of the desirable and the undesirable.
13.16 Without and within (all) beings the unmoving and also the moving; because of Its subtlety, unknowable; and near and far away is That.
Without and within (all) beings the unmoving and also the moving; because of Its subtlety, unknowable; and near and far away is That.
13.17 And undivided, yet It exists as if divided in beings; It is to be known as the supporter of being; It devours and It generates.
And undivided, yet It exists as if divided in beings; It is to be known as the supporter of being; It devours and It generates.
13.18 That, the Light of all lights, is said to be beyond darkness: knowledge, the knowable and the goal of knowledge, seated in the hearts of all.
That, the Light of all lights, is said to be beyond darkness: knowledge, the knowable and the goal of knowledge, seated in the hearts of all.
13.31 When a man sees the whole variety of beings as resting in the One, and spreading forth from That alone, he then becomes Brahman.
When a man sees the whole variety of beings as resting in the One, and spreading forth from That alone, he then becomes Brahman.
13.35 They who, by the eye of knowledge, perceive the distinction between the field and its knower and also the liberation from the Nature of being, go to the Supreme.
They who, by the eye of knowledge, perceive the distinction between the field and its knower and also the liberation from the Nature of being, go to the Supreme.
14.5 Purity, passion and inertia these alities, O Arjuna, born of Nature, bind fast in the body, the embodied, the indestructible.
Purity, passion and inertia these alities, O Arjuna, born of Nature, bind fast in the body, the embodied, the indestructible.
14.6 Of these, Sattva, which from its stainlessness is luminous and healthy, binds by attachment to happiness and by attachment to knowledge, O sinless one.
Of these, Sattva, which from its stainlessness is luminous and healthy, binds by attachment to happiness and by attachment to knowledge, O sinless one.
14.17 From Sattva arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and also ignorance.
From Sattva arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and also ignorance.
14.23 He who, seated like one unconcerned, is not moved by the alities, and who, knowing that the alities are active, is self-centred and moves not.
He who, seated like one unconcerned, is not moved by the alities, and who, knowing that the alities are active, is self-centred and moves not.
14.24 Who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, who is the same to the dear and the unfriendly, who is fir...
Who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, who is the same to the dear and the unfriendly, who is firm, and to whom censure and praise are as one.
15.5 Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of...
Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the undeluded reach the eternal goal.
15.6 Neither doth the sun illumine there nor the moon, nor the fire; having gone thither they return not; that is My supreme abode.
Neither doth the sun illumine there nor the moon, nor the fire; having gone thither they return not; that is My supreme abode.
15.10 The deluded do not see Him Who departs, stays and enjoys; but they who possess the eye of knowledge behold Him.
The deluded do not see Him Who departs, stays and enjoys; but they who possess the eye of knowledge behold Him.
16.11 Giving themselves over to immeasurable cares ending only with death, regarding gratification of lust as their highest aim, and feeling sure that that is all.
Giving themselves over to immeasurable cares ending only with death, regarding gratification of lust as their highest aim, and feeling sure that that is all.
16.16 Bewildered by many a fancy, entangled in the snare of delusion, addicted to the gratification of lust, they fall into a foul hell.
Bewildered by many a fancy, entangled in the snare of delusion, addicted to the gratification of lust, they fall into a foul hell.
16.22 A man who is liberated from these three gates to darkness, O Arjuna, practises what is good for him and thus goes to the Supreme Goal.
A man who is liberated from these three gates to darkness, O Arjuna, practises what is good for him and thus goes to the Supreme Goal.
17.9 The foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, are liked by the Rajasic and are productive of pain, grief and disease.
The foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, are liked by the Rajasic and are productive of pain, grief and disease.
17.19 That austerity which is practised out of a foolish notion, with self-torture, or for the purpose of destroying another, is declared to be Tamasic.
That austerity which is practised out of a foolish notion, with self-torture, or for the purpose of destroying another, is declared to be Tamasic.
18.20 That by which one sees the one indestructible Reality in all beings, not separate in all the separate beings know thou that knowledge to be Sattvic.
That by which one sees the one indestructible Reality in all beings, not separate in all the separate beings know thou that knowledge to be Sattvic.
18.21 But that knowledge which sees in all beings various entities of distinct kinds as different from one another know thou that knowledge to be Rajasic.
But that knowledge which sees in all beings various entities of distinct kinds as different from one another know thou that knowledge to be Rajasic.
18.29 Hear thou the threefold division of intellect and firmness according to the Gunas, as I declare them fully and distinctly, O Arjuna.
Hear thou the threefold division of intellect and firmness according to the Gunas, as I declare them fully and distinctly, O Arjuna.
18.33 The unwavering firmness by which, through Yoga, the functions of the mind, the life-force and the senses are restrained that firmness, O Arjuna, is Sattvic (pure).
The unwavering firmness by which, through Yoga, the functions of the mind, the life-force and the senses are restrained that firmness, O Arjuna, is Sattvic (pure).
18.37 That which is like poison at first but in the end like nectar that happiness is declared to be Sattvic, born of the purity of one's own mind due to Self-realisation.
That which is like poison at first but in the end like nectar that happiness is declared to be Sattvic, born of the purity of one's own mind due to Self-realisation.
18.38 That happiness which arises from the contact of the sense-organs with the objects, which is at first like nectar, and in the end like poison that is declared to be Rajasic.
That happiness which arises from the contact of the sense-organs with the objects, which is at first like nectar, and in the end like poison that is declared to be Rajasic.
18.39 That happiness which at first as well as in the seel deludes the self, and which arises from sleep, indolence and heedlessness that is declared to be Tamasic.
That happiness which at first as well as in the seel deludes the self, and which arises from sleep, indolence and heedlessness that is declared to be Tamasic.
18.59 If, filled with egoism, thou thinkest: "I will not fight", vain is this, thy resolve; Nature will compel thee.
If, filled with egoism, thou thinkest: "I will not fight", vain is this, thy resolve; Nature will compel thee.
18.63 Thus has wisdom, more secret than secrecy itself, been declared unto thee by Me; having reflected over it fully, then act as thou wishest.
Thus has wisdom, more secret than secrecy itself, been declared unto thee by Me; having reflected over it fully, then act as thou wishest.
18.64 Hear thou again My supreme word, most secret of all; because thou art dearly beloved of Me, I will tell thee what is good.
Hear thou again My supreme word, most secret of all; because thou art dearly beloved of Me, I will tell thee what is good.
18.76 O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I rejoice again and again.
O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I rejoice again and again.
इन श्लोकों पर और प्रश्न हैं? चैट करके जीवन में इनके प्रयोग पर मार्गदर्शन लें।
चैट शुरू करें