A SPECIAL DAY TOMORROW – 12TH SEPTEMBER 2020.


Return of Myanmar’s smiling turtle is reason to be cheerful | Life and style | The Guardian


https://www.theguardian.com/lifeandstyle/2020/sep/09/myanmar-smiling-turtle-breeding-success

The perpetual motion of life and sand on the ‘walking islands’ of the North Sea | Aeon Videos


Random acts of kindness


  1. Know someone who is not coping very well? Give them a call
  2. It can get lonely when you are old, pay your grandparents a visit
  3. Surprise your siblings with their favourite sweets/chocolate
  4. Say “please” and “thank you” and really mean it
  5. Let another care merge in front of you, or stop to let a pedestrian cross the street

WORD OF THE DAY


WORD OF THE DAY
CartomancyKAR-də-man-seePart of speech: nounOrigin: French, late 19th century
1Fortune telling by interpreting a random selection of playing cards.
 
Examples of Cartomancy in a sentence “I was skeptical of any predictions produced by cartomancy.” “She ran a shop that sold herbs and candles, but her specialty was cartomancy.”

Today’s Inspirational Quote:


Today’s Inspirational Quote:

“Would you like me to give you a formula for success? It’s quite simple, really: Double your rate of failure. You are thinking of failure as the enemy of success. But it isn’t at all. You can be discouraged by failure or you can learn from it, so go ahead and make mistakes. Make all you can. Because remember that’s where you will find success.”

— Thomas J. Watson

Random phrases of the daay


  1. Break The IceMeaning: Breaking down a social stiffness.
  2. Like Father Like SonMeaning: Resembling one’s parents in terms of appearance or behavior.
  3. A Chip on Your ShoulderMeaning: Being angry about something that happened in the past.
  4. Lovey DoveyMeaning: The affectionate stuff that people do when they are in love, such as kissing and hugging.
  5. Tough It OutMeaning: To remain resillient even in hard times; endurin

atlas obscura newsletter



Hoax BookIn 1920, The Papalagi made shockwaves in European society. Supposedly written by a Samoan chief, the book purported to feature his thoughts on the European way of life, critiquing a society whose obsession with money had created social inequalities, abysmal working conditions, pollution, and consumerism. But in a plot twist, the true authorship of the book turns out to have been a manifestation of the very Western, colonialist culture the book was intended to criticize.READ MORE →

Trees Social Distance, TooLook up next time you’re in a forest and you might notice the phenomenon called crown shyness, which refers to the gaps that trees may maintain between their top-most branches in order to protect against natural threats. It has an uncanny similarity to the social distancing that has helped slow the spread of the novel coronavirus. Can we take any lessons from the trees?READ MORE →

ALL-NEWAtlas Obscura CoursesWe’re excited to introduce our first semester of online courses! Starting this fall, our seminars and lecture series will cover a wide range of topics and skills—from the intricacies of bird identification and the art of fictional world-building, to investigating art crimes and turning kitchen scraps and foraged plants into natural dyes. Enroll now—space is limited!LEARN MORE →

AFTON, WYOMINGWorld’s Largest Elkhorn ArchStanding at 18 feet tall and 75 feet wide, the Elkhorn Arch spans all four lanes of U.S. Route 89 as the highway passes through downtown Afton. It’s composed of 3,011 intertwined elk antlers and weighs over 15 tons, but fear not: no elk were harmed in the arch’s construction.READ MORE →

Native American Seed ReunionCenturies after their loss and theft, Native American seeds are reuniting with their tribes. This is in part due to the work of the Indigenous Seed Keepers Network, a group of more than 100 tribal seed-sovereignty projects whose members are looking for their missing relatives. Their work has taken them to seed banks, university vaults, and museum shelves—all in the name of healing racist wounds inflicted on Native American food systems.READ MORE →

ATLAS OBSCURA EXPERIENCESTrivia Night is BackWelcome to the Convocation of the Atlas Obscura Guild of Trivial Knowledge and Fascinating Ephemera! Gather your family and friends tomorrow and come on by to engage in our weekly trivia night filled with wits, smarts, and educated-guessing.LEARN MORE →

CORTONA, ITALYRocca di PierleLocated on the border between Tuscany and Umbria, the eerie ruins of Pierle Castle dominate the eponymous valley and the small village gathered around its walls. In 1387, 60 conspirators and rebels against the Florentine Republic were savagely tortured and murdered inside his castle.READ MORE →

FROM THE ARCHIVESStar Wars Is RealWell, the locations, at least. To visit Luke Skywalker’s Jedi hideaway on Ahch-To, one only needs to visit the island of Skellig Michael, west of the Iveragh Peninsula in County Kerry, Ireland. Here, you’ll find a building type called a clochán, or a beehive hut. These primitive stone dwellings are probably the most striking and isolated in the world. Fitting for Luke, really.READ MORE →

PUEBLO, COLORADOHeroes PlazaSince 1993, the southern Colorado city of Pueblo has been known by another name, “The Home of Heroes.” It’s the hometown of four recipients of the Congressional Medal of Honor; more honorees per capita than any other city in the United States. The Medal of Honor Plaza pays homage to this honor, featuring life-sized bronze statues of all four soldiers who received the award.READ MORE →

random paragraph of the day


She sat in the darkened room waiting. It was now a standoff. He had the power to put her in the room, but not the power to make her repent. It wasn’t fair and no matter how long she had to endure the darkness, she wouldn’t change her attitude. At three years old, Sandy’s stubborn personality had already bloomed into full view.

Assessing Abe Shinzo’s Geopolitical Legacy – The Diplomat


DRI — INTELLIGENCE, ON DEMAND. Diplomat Risk Intelligence Diplomat Risk Intelligence is the consulting and analysis division of The Diplomat. It offers you dedicated access to an exclusive network of subject matter experts versed in geopolitical, security, economic, and political trends covering the wider Asia-Pacific region. LEARN MORE

Assessing Abe Shinzo’s Geopolitical Legacy – The Diplomat

the beacon newsletter i like


The Beacon
It’s Thursday, September 10, and Apple is making a major investment in green energy.Apple is pushing its clean energy campaign to new heights. The technology giant announced last week that it is investing in the construction of two of the world’s largest onshore wind turbines to support its data center in Viborg, Denmark. (The Viborg center supports iMessage, Siri, Apple Music, and the Apple Store in Europe.)The 200-meter-tall turbines will produce enough electricity to power almost 20,000 homes and “will act as a test site for powerful offshore wind turbines,” according to Apple.The investment is part of Apple’s plan to make its entire supply chain carbon neutral by 2030, an initiative the company announced in July. The tech behemoth also aims to cut down its water usage and phase out single-use plastic in packaging by 2025.“Combating climate change demands urgent action and global partnership — and the Viborg data center is powerful proof that we can rise to this generational challenge,” said Lisa Jackson, Apple’s vice president of environment, policy, and social initiatives in a statement. “Investments in clean energy deliver breakthrough innovations that bring clean energy and good jobs to businesses and local communities.”— Angely MercadoSmog cloudsTHE SMOGNeed-to-know basisAt least seven people died in the fires raging in the western U.S. on Wednesday, including a 1-year-old. Fires in Oregon, Washington, and California have burned hundreds of thousands of acres this week and razed entire towns. Smoke has descended upon the San Francisco Bay Area, turning the skies an apocalyptic shade of orangey-red and causing harmful levels of air pollution.The Institute for Economics and Peace is out with a new report that shows the climate crisis could displace 1.2 billion people living in 31 countries by mid-century. Nineteen of the nations facing water, food, and other resource shortages due to rising temperatures are also among the planet’s 40 least peaceful countries, according to the think tank.Global populations of mammals, fish, amphibians, and reptiles have decreased by 68 percent since 1970, according to a new report from the World Wildlife Fund. Europe and Central Asia have the lowest rate of average species decline (24 percent), while Latin America and the Carribean have the highest rate (94 percent). Development, overfishing, and other human activity are to blame for the loss of biodiversity.—Zoya TeirsteinMORE GRIST FOR YOUR MILL Report: Black households spend almost 50 percent more on utilities than white householdsBlack, Hispanic, and Native American households spend a much larger portion of their income on energy bills than white households — 43 percent more, 20 percent more, and 45 percent more, respectively. How apocalyptic this fire season is — in 1 flaming chartWestern fires are breaking records, and the season isn’t close to over. Would legalizing cocaine be good for the planet?My little friend, we have to talk. U.S. regulators woke up and realized climate change could cause a financial crisis34 experts representing banks, asset managers, the energy and agricultural sectors, and environmental NGOs agree: Climate change is a major threat to the economy. 56 days before the election, Trump bans offshore drilling off three Republican states“Nobody knows where this came from.”

Aeon video newsletter I like


 
August’s Most-Watched
If you have even a passing interest in philosophy, you’re likely familiar with Plato’s allegory of the cave. But philosophy newbies and grizzled veterans alike will find something to savour in this 1973 animated adaptation of the parable, which is narrated by Orson Welles and treated with some seriously tripped-out visuals.
August Programmers’ Picks
Writing from a still-dormant New York, there’s something especially wistful and beautiful about Solos – an animation formed from sketches of a Barcelona square. Eschewing narrative in favour of mood, the filmmaker Gabriella Marsh builds a celebration of urban life from impressionistic visuals and a sparse piano score.
This documentary was initially released by the American Museum of Natural History in New York in 2019 to contextualise the controversial statue of Teddy Roosevelt at its entrance. In the wake of the museum’s decision this June to remove the statue, it’s an intriguing glimpse into an institution’s capacity for self-assessment and course-correction.
While we hope that every film we feature shifts your perspective in some way, Zea takes a rather direct approach. Honoured at the 1981 Cannes Film Festival for its innovative macro filmmaking, the piece renders a familiar object curious and captivating. So what is this object exactly? I daren’t ruin the explosive surprise ending for you.
Aeon Video Recommends
Stepinside the mysterious pre-Columbian city buried under modern St Louis. Sift a century of cookbooks. Glimpse the year’s best botanical photography. Marvel at the evolution of affordable, easy(ish)-to-assemble furniture at IKEA’s digital museum, featuring catalogues dating back to 1950.

Mind encroaches upon the heart


When the mind encroaches upon the province of the heart, it does so by requiring assurance or conviction as a condition which must be fulfilled before there is a release of love.But love is nothing if it is not spontaneous. It cannot be a conclusion of reasoning. It is not a fruit of the spirit of bargain.If you want to be certain about the object of love before giving your love, it is only a form of calculating selfishness.

——-AVATAR MEHER BABA

[GEMS FROM THE DISCOURSES OF MEHER BABA By Meher Baba. An Avatar Meher Baba Trust eBook June 2011. Copyright © 1945 by Circle Productions, Inc. (a New York Corporation), Copyright © Adi K. Irani, 1967 Copyright © 2007, Avatar Meher Baba Perpetual Public Charitable Trust, Ahmednagar, India.]

Bhagavad Gita for Awakening


Bhagavad Gita for Awakening

By Abbot George Burke (Swami Nirmalananda Giri)

Bhagavad Gita for Awakening cover

The Bhagavad Gita for Awakening: A Practical Commentary for Leading a Successful Spiritual Life
is now available in print and ebook format at Amazon.com. Also available at Amazon in India.
You can also read it here or download a PDF in our eLibrary.

Several thousand years ago in north-central India, two people sat in a chariot in the midpoint of a great battlefield. One of them, the yogi Arjuna, knew that it would be not be long before the conflict would begin. So he asked Krishna, the Master of Yoga, what should be his attitude and perspective in this moment. And above all: What should he do?

There was no time to spare in empty words. In a brief discourse, later turned into seven hundred Sanskrit verses by the sage Vyasa, Krishna outlined to Arjuna the way to live an entire life so as to gain perfect self-knowledge and self-mastery.

The battle was ferocious and–as always with war–everyone lost. But when Vyasa wrote his epic poem, the Mahabharata, he put Krishna’s inspired words into it as a precious jewel. Instantly they were extracted, named The Song of God (Bhagavad Gita), and circulated throughout the subcontinent.

The Bhagavad Gita today

That was several thousand years ago, and today the Gita is found in every household in India and has been translated into every major language of the world. Literally billions of copies have been handwritten and printed. (A few years ago a spiritual organization in South Africa printed one million copies for free distribution!)

What is the appeal of the Gita? First of all, it is totally practical, free of any vague or abstract philosophy. During my first trip to India over forty years ago, I heard about a yogi who lived in a small houseboat on the Ganges river in the holy city of Benares (Varanasi). He never spoke or wrote; yet every day for many years people came to him for advice. How did he manage? He had a copy of the Bhagavad Gita, and after he was told the problem or question he would open the book and point to a portion. And the inquirer would have a perfect and complete solution to the trouble.

My own spiritual awakening began by kicking me out of the nest of comfortable religion into a vast world of realities I had no idea how to cope with. I floundered around in the sea of my new horizons until one day I bought a paperback edition of the Bhagavad Gita. I did not read it, I inhaled it. I was not reading the words of a long-dead teacher: my own Self was talking to me in the pages of that little book. Nor did I learn anything from the Gita–I remembered that which I had always known. Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life by giving me Life. Life that has never ended.

Nothing has ever arisen in my life, internal or external, that the Gita has not made clear and enabled me to deal with or understand. Yet is it not dogmatic. At the very end Krishna says to Arjuna: “Now I have taught you that wisdom which is the secret of secrets. Ponder it carefully. Then act as you think best.” No threats, no promises, no coercion. It is all in the reader’s hands. Even better: the Bhagavad Gita tells us that we can attain a Knowing beyond even what it tells us. And it shows us the way.

A Practical Suggestion

Before beginning this commentary, I would like to point out that reading any English-only translation of the Gita, however good, will often only be skimming the surface. This is because of the many meanings of Sanskrit words–meanings that were in the mind of Vyasa and used for that very reason. In the West we have the idea that spiritual texts have but one meaning. That is a mistaken assumption in many instances, and in relation to nearly all spiritual texts in Sanskrit, for they are intended to have multi-level messages and subtle nuances. Words which carry several relevant ideas are ideal for the profound wisdom of the Gita and Upanishads, particularly.

Because of this I recommend that you obtain translations of the Gita that contain the Sanskrit text with word-by-word translations as well as the usual verse form. Winthrop Sargeant’s translation is definitely the best for this, but it would be good to have one or two more. In addition you need some Sanskrit dictionaries. The best is A Concise Dictionary of Indian Philosophy by John Grimes. The Yoga-Vedanta Dictionary of Swami Sivananda is also very informative. Our own endeavor, A Brief Sanskrit Glossary, is certainly helpful, though far from the caliber of the first two books. Do not bother with the ponderous dictionaries of Monier-Williams. They are simply not worth the trouble, what to say of the expense. A search on the Internet may also uncover some worthwhile dictionaries, but be cautious. They are often posted there by rabid sectarians who distort the definitions or even omit words to bolster their personal philosophy–which by their very dishonesty is proven to be false and inauthentic.

It is my hope that you who read these essays will be looking at other translations of the Gita–for it is impossible to produce a definitive translation of a text written in such a complex language as Sanskrit. I always check at least four translations when looking into the meaning of a verse: those of Swamis Prabhavananda, Swarupananda, and Sivananda, and that of Winthrop Sargeant. I sometimes consult those of Sri Aurobindo, Gandhi, and William Judge, as well.

Read the first article in the Bhagavad Gita for Awakening: The Battlefield of the Mind

horizontal rule

(Visited 187,611 time, 1 visit today)

Bhagavad Gita for Awakening links:

  1. The Battlefield of the Mind
  2. On the Field of Dharma
  3. Taking Stock
  4. The Smile of Krishna
  5. Birth and Death–The Great Illusions
  6. Experiencing the Unreal
  7. The Unreal and the Real
  8. The Body and the Spirit
  9. Know the Atman!
  10. Practical Self-Knowledge
  11. Perspective on Birth and Death
  12. The Wonder of the Atman
  13. The Indestructible Self
  14. “Happy the Warrior”
  15. Buddhi Yoga
  16. Religiosity Versus Religion
  17. Perspective on Scriptures
  18. How Not To Act
  19. How To Act
  20. Right Perspective
  21. Wisdom About the Wise
  22. Wisdom About Both the Foolish and the Wise
  23. The Way of Peace
  24. Calming the Storm
  25. First Steps in Karma Yoga
  26. From the Beginning to the End
  27. The Real “Doers”
  28. Our Spiritual Marching Orders
  29. Freedom From Karma
  30. “Nature”
  31. Swadharma
  32. In the Grip of the Monster
  33. Devotee and Friend
  34. The Eternal Being
  35. The Path
  36. Caste and Karma
  37. Action–Divine and Human
  38. The Mystery of Action and Inaction
  39. The Wise in Action
  40. Sacrificial Offerings
  41. The Worship of Brahman
  42. Action–Renounced and Performed
  43. Freedom (Moksha)
  44. The Brahman-Knower
  45. The Goal of Karma Yoga
  46. Getting There
  47. The Yogi’s Retreat
  48. The Yogi’s Inner and Outer Life
  49. Union With Brahman
  50. The Yogi’s Future
  51. Success in Yoga
  52. The Net and Its Weaver
  53. Those Who Seek God
  54. Those Who Worship God and the Gods
  55. The Veil in the Mind
  56. The Big Picture
  57. The Sure Way To Realize God
  58. Day, Night, and the Two Paths
  59. The Supreme Knowledge
  60. Universal Being
  61. Maya–Its Dupes and Its Knowers
  62. Worshipping the One
  63. Going To God
  64. Wisdom and Knowing
  65. Going To The Source
  66. From Hearing To Seeing
  67. The Wisdom of Devotion
  68. Right Conduct
  69. The Field and Its Knower
  70. Interaction of Purusha and Prakriti
  71. Seeing the One Within the All
  72. The Three Gunas
  73. The Cosmic Tree
  74. Freedom
  75. The All-pervading Reality
  76. The Divine and the Demonic
  77. Faith and the Three Gunas
  78. Food and the Three Gunas
  79. Religion and the Three Gunas
  80. Tapasya and the Three Gunas
  81. Charity and the Three Gunas
  82. Sannyasa and Tyaga
  83. Deeper Insights On Action
  84. Knowledge, Action, Doer, and the Three Gunas
  85. The Three Gunas: Intellect and Firmness
  86. The Three Kinds of Happiness
  87. Freedom
  88. The Great Devotee
  89. The Final Words
  90. Glossary

Visit our e-library page for Free Downloads of this and other ebooks in various formats.

Read the Maharshi Gita, an arrangement of verses of the Bhagavad Gita made by Sri Ramana Maharshi that gives an overview of the essential message of the Gita.

Read The Bhagavad Gita (arranged in verses for singing) by Abbot George Burke (Swami Nirmalananda Giri).

Read about the meanings of unfamiliar terms in A Brief Sanskrit Glossary

Bhagwat Geeta Cheapter 1 Mp3 & Summary in Hindi by Shri Adgadanand Ji Maharaj, Bhagwat Gita Updesh | Shri Mathura Ji


geeta updesh shri krishna

Shrimad Bhagavad Gita Chapter-01 (Part-01) in Hindi.mp3

Download Shrimad Bhagwat Geeta MP3 Chapter-01

भागवत गीता भाग १ सारांश / निष्कर्ष :- संशय विषाद योग

गीता क्षेत्र – क्षेत्रज्ञ के युद्ध का निरूपण है। यह ईश्वररिय विभूतियों से संपन्न भगवत स्वरुप को दिखाने वाला गायन है। यह गायन जिस क्षेत्र में होता है वह युद्ध क्षेत्र शरीर है। जिसमें दो प्रवृतियां हैं धर्मक्षेत्र और कुरुक्षेत्र, उन सेनाओं का स्वरुप और उनमें बल का आधार बताया। शंख ध्वनि से उनके पराक्रम की जानकारी मिली। तदंतर जिस सेना से लड़ना है उनका निरीक्षण हुआ जिसकी गणना 18 अक्षरिय अथात् लगभग साढॆ ६ अरब कही जाती है। किंतु वस्तुतः वे अनंत है।

प्रकृति के दृष्टिकोण २ है। एक स्टोन मुखी प्रवृत्ति देविय संपत और दूसरी बहिर्मुखी प्रवृत्ति आसुरी संपत दोनों प्रवृत्ति ही है। एक ईष्ट ओर सम्मुख करती है। परम धर्म परमात्मा की ओर ले जाती है और दूसरी प्रकृति में विश्वास दिलाती है पहली देवीय संपत को साधकर आसुरी संपत का अंत किया जाता है। फिर शाश्वत पराव्रहम के दर्शन और उसमें स्थिति के साथ अव्यक्त शेष हो जाती है, युद्ध का परिणाम निकल आता है।

अर्जुन को सैन्य निरीक्षण में अपना परिवार ही दिखाई पड़ता है। जिसे मारना है जहां तक संबंध है उतना ही जगत है। अनुराग के प्रथम चरण में परिवारिक मोह बाधक बनता है। साधक जब देखता है कि मधुर संबंधों में इतना विच्छेद हो जाएगा जैसे वे थे ही नही। तो उसे घबराहट होने लगती है स्वजना शक्ति को मरने में उसे अक्लियान दिखाई देने लगता है। वह अप्रचलित रूढ़ियों में अपना कल्याण ढूंढने लगता है जैसा अर्जुन ने किया उसने कहा कुलधर्म ही सनातन धर्म है। इस युद्ध से सनातन धर्म नष्ट हो जाएगा। कुल की स्त्रियां दूषित हो जाएंगी वरुण शंकर पैदा होगा जो कूल और कुल धातियों को अनंत काल तक नरक में ले जाने के लिए ही होता है।

अर्जुन अपनी समझ से सनातन धर्म की रक्षा के लिए विकल है उस ने श्री कृष्ण से अनुरोध किया कि हम लोग समझदार होकर के भी यह महान पाप क्यों करें अथार्त श्रीकृष्ण भी पाप करने जा रहे है। पाप से बचने के लिए मैं युद्ध नहीं करूंगा  ऐसा कहता हुआ हवास अर्जुन रथ के पिछले भाग में बैठ गया। क्षेत्र – क्षेत्रज्ञ के संघर्ष से पीछे हट गया।

टीकाकारों ने इस अध्याय को अर्जुन का विष्णाज्ञय योग कहा है। अर्जुन अनुराग का प्रतीक है सनातन धर्म के लिए विकल होने वाले अनुरागी का विषाद योग का कारण बनता है यही विषाद मनु को हुआ था। संशय मैं पढकर ही मनुष्य विसाध करता है। उसे संदेह था कि वरुण शंकर पैदा होगा जो नरक में ले जायेगा। सनातन धर्म के नष्ट होने का विषाद था। अतः संशय विषाद योग का समान्य नामकर्ण इस अध्याय के लिए उपुक्त है।

अर्जुनविषादयोग ~ भगवत गीता ~ अध्याय एक – Bhagwat Geeta Chapter 1 | हिंदी साहित्य मार्गदर्शन


After nearly 50 years, I got back to reading BhagvadGita and writing one shloka a day in my morning diary.

I wrote two Chapters and then thought why not begin from the beginning.

अर्जुनविषादयोग ~ भगवत गीता ~ अध्याय एक - Bhagwat Geeta Chapter 1

HomeSanskrit Shlokश्रीमद्‍भगवद्‍गीताShrimad Bhagwat Geeta

अर्जुनविषादयोग ~ भगवत गीता ~ अध्याय एक – Bhagwat Geeta Chapter 1

 14 Nisheeth Ranjanhttps://googleads.g.doubleclick.net/pagead/ads?client=ca-pub-2167651287071405&output=html&h=90&slotname=9763945070&adk=2364485377&adf=3198580357&w=336&fwrn=4&fwrnh=100&lmt=1599725979&rafmt=12&psa=1&guci=2.2.0.0.2.2.0.0&format=336×90&url=https%3A%2F%2Fwww.hindisahityadarpan.in%2F2016%2F11%2Fbhagawat-geeta-ch1-arjunvishadyog-hindi.html&flash=0&fwr=0&fwrattr=true&rh=90&rw=336&sfro=1&wgl=1&dt=1599782826346&bpp=101&bdt=1964&idt=101&shv=r20200901&cbv=r20190131&ptt=9&saldr=aa&abxe=1&cookie=ID%3Def2ecb32b9a325f3%3AT%3D1598748636%3AS%3DALNI_MY0H_jGP-Z7359D6C92ouajD3vk_A&prev_fmts=0x0%2C300x600&nras=1&correlator=5898102410399&frm=20&pv=1&ga_vid=1531464196.1598748636&ga_sid=1599782826&ga_hid=1384944188&ga_fc=0&iag=0&icsg=141322277791938&dssz=52&mdo=0&mso=0&u_tz=330&u_his=1&u_java=0&u_h=900&u_w=1440&u_ah=900&u_aw=1440&u_cd=30&u_nplug=3&u_nmime=4&adx=118&ady=673&biw=1295&bih=696&scr_x=0&scr_y=0&eid=21066648%2C21067348&oid=3&psts=AGkb-H_8AMlvr6KEAPA3MN-HEtYG0_epw-LpAzaxNPK1JbpkwQJo_4QBbTJq3-yo6ltgew&pvsid=88291593323198&pem=714&ref=https%3A%2F%2Fwww.google.com%2F&rx=0&eae=0&fc=1920&brdim=0%2C0%2C0%2C0%2C1440%2C0%2C0%2C0%2C1309%2C696&vis=1&rsz=%7C%7CoEe%7C&abl=CS&pfx=0&fu=8320&bc=31&ifi=1&uci=a!1&fsb=1&xpc=scpeYqS6uc&p=https%3A//www.hindisahityadarpan.in&dtd=M

अथ प्रथमोऽध्यायः- अर्जुनविषादयोग

दोनों सेनाओं के प्रधान शूरवीरों और अन्य महान वीरों का वर्णन

धृतराष्ट्र उवाचधर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः ।मामकाः पाण्डवाश्चैव किमकुर्वत संजय ॥1-1dhṛtarāṣṭra uvāca
dharmakṣētrē kurukṣētrē samavētā yuyutsavaḥ.
māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya৷৷1.1৷৷

भावार्थ : धृतराष्ट्र बोले- हे संजय! धर्मभूमि कुरुक्षेत्र में एकत्रित, युद्ध की इच्छावाले मेरे और पाण्डु के पुत्रों ने क्या किया?॥1॥

भगवत गीता के सभी अध्यायों को पढ़ें: 
Shrimad Bhagwat Geeta In Hindi ~ सम्पूर्ण श्रीमद्‍भगवद्‍गीता
संजय उवाचदृष्टवा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।आचार्यमुपसंगम्य राजा वचनमब्रवीत्‌ ॥1-2sañjaya uvācadṛṣṭvā tu pāṇḍavānīkaṅ vyūḍhaṅ duryōdhanastadā.ācāryamupasaṅgamya rājā vacanamabravīt৷৷1.2৷৷भावार्थ : संजय बोले- उस समय राजा दुर्योधन ने व्यूहरचनायुक्त पाण्डवों की सेना को देखा और द्रोणाचार्य के पास जाकर यह वचन कहा॥2॥पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्‌ ।व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥paśyaitāṅ pāṇḍuputrāṇāmācārya mahatīṅ camūm.
vyūḍhāṅ drupadaputrēṇa tava śiṣyēṇa dhīmatā৷৷1.3৷৷भावार्थ :  हे आचार्य! आपके बुद्धिमान्‌ शिष्य द्रुपदपुत्र धृष्टद्युम्न द्वारा व्यूहाकार खड़ी की हुई पाण्डुपुत्रों की इस बड़ी भारी सेना को देखिए॥3॥अत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।युयुधानो विराटश्च द्रुपदश्च महारथः ॥atra śūrā mahēṣvāsā bhīmārjunasamā yudhi.
yuyudhānō virāṭaśca drupadaśca mahārathaḥ৷৷1.4৷৷
धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्‌ ।पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङवः ॥dhṛṣṭakētuścēkitānaḥ kāśirājaśca vīryavān.
purujitkuntibhōjaśca śaibyaśca narapuṅgavaḥ৷৷1.5৷৷
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्‌ ।सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥yudhāmanyuśca vikrānta uttamaujāśca vīryavān.
saubhadrō draupadēyāśca sarva ēva mahārathāḥ৷৷1.6৷৷भावार्थ : इस सेना में बड़े-बड़े धनुषों वाले तथा युद्ध में भीम और अर्जुन के समान शूरवीर सात्यकि और विराट तथा महारथी राजा द्रुपद, धृष्टकेतु और चेकितान तथा बलवान काशिराज, पुरुजित, कुन्तिभोज और मनुष्यों में श्रेष्ठ शैब्य, पराक्रमी युधामन्यु तथा बलवान उत्तमौजा, सुभद्रापुत्र अभिमन्यु एवं द्रौपदी के पाँचों पुत्र- ये सभी महारथी हैं॥4-6॥अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।नायका मम सैन्यस्य सञ्ज्ञार्थं तान्ब्रवीमि ते ॥asmākaṅ tu viśiṣṭā yē tānnibōdha dvijōttama.
nāyakā mama sainyasya saṅjñārthaṅ tānbravīmi tē৷৷1.7৷৷भावार्थ : हे ब्राह्मणश्रेष्ठ! अपने पक्ष में भी जो प्रधान हैं, उनको आप समझ लीजिए। आपकी जानकारी के लिए मेरी सेना के जो-जो सेनापति हैं, उनको बतलाता हूँ॥7॥भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः ।अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥bhavānbhīṣmaśca karṇaśca kṛpaśca samitiñjayaḥ.
aśvatthātmā vikarṇaśca saumadattistathaiva ca৷৷1.8৷৷भावार्थ : आप-द्रोणाचार्य और पितामह भीष्म तथा कर्ण और संग्रामविजयी कृपाचार्य तथा वैसे ही अश्वत्थामा, विकर्ण और सोमदत्त का पुत्र भूरिश्रवा॥8॥अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः ।नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥anyē ca bahavaḥ śūrā madarthē tyaktajīvitāḥ.
nānāśastrapraharaṇāḥ sarvē yuddhaviśāradāḥ৷৷1.9৷৷भावार्थ : और भी मेरे लिए जीवन की आशा त्याग देने वाले बहुत-से शूरवीर अनेक प्रकार के शस्त्रास्त्रों से सुसज्जित और सब-के-सब युद्ध में चतुर हैं॥9॥अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्‌ ।पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्‌ ॥aparyāptaṅ tadasmākaṅ balaṅ bhīṣmābhirakṣitam.
paryāptaṅ tvidamētēṣāṅ balaṅ bhīmābhirakṣitam৷৷1.10৷৷

भावार्थ : भीष्म पितामह द्वारा रक्षित हमारी वह सेना सब प्रकार से अजेय है और भीम द्वारा रक्षित इन लोगों की यह सेना जीतने में सुगम है॥10॥अयनेषु च सर्वेषु यथाभागमवस्थिताः ।भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ayanēṣu ca sarvēṣu yathābhāgamavasthitāḥ.
bhīṣmamēvābhirakṣantu bhavantaḥ sarva ēva hi৷৷1.11৷৷भावार्थ : इसलिए सब मोर्चों पर अपनी-अपनी जगह स्थित रहते हुए आप लोग सभी निःसंदेह भीष्म पितामह की ही सब ओर से रक्षा करें॥11॥

td=M

दोनों सेनाओं की शंख-ध्वनि का वर्णन 

तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः ।सिंहनादं विनद्योच्चैः शंख दध्मो प्रतापवान्‌ ॥tasya saṅjanayanharṣaṅ kuruvṛddhaḥ pitāmahaḥ.
siṅhanādaṅ vinadyōccaiḥ śaṅkhaṅ dadhmau pratāpavān৷৷1.12৷৷भावार्थ :  कौरवों में वृद्ध बड़े प्रतापी पितामह भीष्म ने उस दुर्योधन के हृदय में हर्ष उत्पन्न करते हुए उच्च स्वर से सिंह की दहाड़ के समान गरजकर शंख बजाया॥12॥ततः शंखाश्च भेर्यश्च पणवानकगोमुखाः ।सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्‌ ॥tataḥ śaṅkhāśca bhēryaśca paṇavānakagōmukhāḥ.
sahasaivābhyahanyanta sa śabdastumulō.bhavat৷৷1.13৷৷भावार्थ : इसके पश्चात शंख और नगाड़े तथा ढोल, मृदंग और नरसिंघे आदि बाजे एक साथ ही बज उठे। उनका वह शब्द बड़ा भयंकर हुआ॥13॥ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ ।माधवः पाण्डवश्चैव दिव्यौ शंखौ प्रदध्मतुः ॥tataḥ śvētairhayairyuktē mahati syandanē sthitau.
mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ৷৷1.14৷৷भावार्थ : इसके अनन्तर सफेद घोड़ों से युक्त उत्तम रथ में बैठे हुए श्रीकृष्ण महाराज और अर्जुन ने भी अलौकिक शंख बजाए॥14॥पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः ।
पौण्ड्रं दध्मौ महाशंख भीमकर्मा वृकोदरः ॥
pāñcajanyaṅ hṛṣīkēśō dēvadattaṅ dhanaṅjayaḥ.
pauṇḍraṅ dadhmau mahāśaṅkhaṅ bhīmakarmā vṛkōdaraḥ৷৷1.15৷৷भावार्थ :  श्रीकृष्ण महाराज ने पाञ्चजन्य नामक, अर्जुन ने देवदत्त नामक और भयानक कर्मवाले भीमसेन ने पौण्ड्र नामक महाशंख बजाया॥15॥अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः ।
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥
anantavijayaṅ rājā kuntīputrō yudhiṣṭhiraḥ.
nakulaḥ sahadēvaśca sughōṣamaṇipuṣpakau৷৷1.16৷৷भावार्थ : कुन्तीपुत्र राजा युधिष्ठिर ने अनन्तविजय नामक और नकुल तथा सहदेव ने सुघोष और मणिपुष्पक नामक शंख बजाए॥16॥काश्यश्च परमेष्वासः शिखण्डी च महारथः ।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥
kāśyaśca paramēṣvāsaḥ śikhaṇḍī ca mahārathaḥ.
dhṛṣṭadyumnō virāṭaśca sātyakiścāparājitaḥ৷৷1.17৷৷
द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते ।
सौभद्रश्च महाबाहुः शंखान्दध्मुः पृथक्पृथक्‌ ॥
drupadō draupadēyāśca sarvaśaḥ pṛthivīpatē.
saubhadraśca mahābāhuḥ śaṅkhāndadhmuḥ pṛthakpṛthak৷৷1.18৷৷
भावार्थ : श्रेष्ठ धनुष वाले काशिराज और महारथी शिखण्डी एवं धृष्टद्युम्न तथा राजा विराट और अजेय सात्यकि, राजा द्रुपद एवं द्रौपदी के पाँचों पुत्र और बड़ी भुजावाले सुभद्रा पुत्र अभिमन्यु- इन सभी ने, हे राजन्‌! सब ओर से अलग-अलग शंख बजाए॥17-18॥स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्‌ ।
नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन्‌ ॥
sa ghōṣō dhārtarāṣṭrāṇāṅ hṛdayāni vyadārayat.
nabhaśca pṛthivīṅ caiva tumulō vyanunādayan৷৷1.19৷৷भावार्थ : और उस भयानक शब्द ने आकाश और पृथ्वी को भी गुंजाते हुए धार्तराष्ट्रों के अर्थात आपके पक्षवालों के हृदय विदीर्ण कर दिए॥19॥

अर्जुन का सैन्य परिक्षण, गाण्डीव की विशेषता 

अर्जुन उवाचःअथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्‌ कपिध्वजः ।
प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ॥ 
arjuna uvāca
atha vyavasthitān dṛṣṭvā dhārtarāṣṭrānkapidhvajaḥ.
pravṛttē śastrasaṅpātē dhanurudyamya pāṇḍavaḥ৷৷1.20৷৷
हृषीकेशं तदा वाक्यमिदमाह महीपते ।सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥
hṛṣīkēśaṅ tadā vākyamidamāha mahīpatē.
sēnayōrubhayōrmadhyē rathaṅ sthāpaya mē.cyuta৷৷1.21৷৷भावार्थ : भावार्थ :  हे राजन्‌! इसके बाद कपिध्वज अर्जुन ने मोर्चा बाँधकर डटे हुए धृतराष्ट्र-संबंधियों को देखकर, उस शस्त्र चलने की तैयारी के समय धनुष उठाकर हृषीकेश श्रीकृष्ण महाराज से यह वचन कहा- हे अच्युत! मेरे रथ को दोनों सेनाओं के बीच में खड़ा कीजिए॥20-21॥यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्‌ ।
कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥
yāvadētānnirīkṣē.haṅ yōddhukāmānavasthitān.
kairmayā saha yōddhavyamasminraṇasamudyamē৷৷1.22৷৷भावार्थ : और जब तक कि मैं युद्ध क्षेत्र में डटे हुए युद्ध के अभिलाषी इन विपक्षी योद्धाओं को भली प्रकार देख न लूँ कि इस युद्ध रूप व्यापार में मुझे किन-किन के साथ युद्ध करना योग्य है, तब तक उसे खड़ा रखिए॥22॥योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः ।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥
yōtsyamānānavēkṣē.haṅ ya ētē.tra samāgatāḥ.
dhārtarāṣṭrasya durbuddhēryuddhē priyacikīrṣavaḥ৷৷1.23৷৷भावार्थ :  दुर्बुद्धि दुर्योधन का युद्ध में हित चाहने वाले जो-जो ये राजा लोग इस सेना में आए हैं, इन युद्ध करने वालों को मैं देखूँगा॥23॥
संजय उवाचएवमुक्तो हृषीकेशो गुडाकेशेन भारत ।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम्‌ ॥
sañjaya uvāca 
ēvamuktō hṛṣīkēśō guḍākēśēna bhārata.
sēnayōrubhayōrmadhyē sthāpayitvā rathōttamam৷৷1.24৷৷
भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्‌ ।
उवाच पार्थ पश्यैतान्‌ समवेतान्‌ कुरूनिति ॥
bhīṣmadrōṇapramukhataḥ sarvēṣāṅ ca mahīkṣitām.
uvāca pārtha paśyaitānsamavētānkurūniti৷৷1.25৷৷भावार्थ : संजय बोले- हे धृतराष्ट्र! अर्जुन द्वारा कहे अनुसार महाराज श्रीकृष्णचंद्र ने दोनों सेनाओं के बीच में भीष्म और द्रोणाचार्य के सामने तथा सम्पूर्ण राजाओं के सामने उत्तम रथ को खड़ा कर इस प्रकार कहा कि हे पार्थ! युद्ध के लिए जुटे हुए इन कौरवों को देख॥24-25॥तत्रापश्यत्स्थितान्‌ पार्थः पितृनथ पितामहान्‌ ।
आचार्यान्मातुलान्भ्रातृन्पुत्रान्पौत्रान्सखींस्तथा ॥
tatrāpaśyatsthitānpārthaḥ pitṛnatha pitāmahān.
ācāryānmātulānbhrātṛnputrānpautrānsakhīṅstathā৷৷1.26৷৷
श्वशुरान्‌ सुहृदश्चैव सेनयोरुभयोरपि ।
śvaśurānsuhṛdaścaiva sēnayōrubhayōrapi.
भावार्थ : इसके बाद पृथापुत्र अर्जुन ने उन दोनों ही सेनाओं में स्थित ताऊ-चाचों को, दादों-परदादों को, गुरुओं को, मामाओं को, भाइयों को, पुत्रों को, पौत्रों को तथा मित्रों को, ससुरों को और सुहृदों को भी देखा॥26 और 27वें का पूर्वार्ध॥तान्समीक्ष्य स कौन्तेयः सर्वान्‌ बन्धूनवस्थितान्‌ ॥

tānsamīkṣya sa kauntēyaḥ sarvānbandhūnavasthitān৷৷1.27৷৷कृपया परयाविष्टो विषीदत्रिदमब्रवीत्‌ ।
kṛpayā parayā৷৷viṣṭō viṣīdannidamabravīt.भावार्थ : उन उपस्थित सम्पूर्ण बंधुओं को देखकर वे कुंतीपुत्र अर्जुन अत्यन्त करुणा से युक्त होकर शोक करते हुए यह वचन बोले। ॥27वें का उत्तरार्ध और 28वें का पूर्वार्ध॥

अर्जुन का विषाद,भगवान के नामों की व्याख्या

अर्जुन उवाचदृष्टेवमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्‌ ॥
arjuna uvāca
dṛṣṭvēmaṅ svajanaṅ kṛṣṇa yuyutsuṅ samupasthitam৷৷1.28৷৷
सीदन्ति मम गात्राणि मुखं च परिशुष्यति । 
वेपथुश्च शरीरे में रोमहर्षश्च जायते ॥
sīdanti mama gātrāṇi mukhaṅ ca pariśuṣyati.
vēpathuśca śarīrē mē rōmaharṣaśca jāyatē৷৷1.29৷৷भावार्थ : अर्जुन बोले- हे कृष्ण! युद्ध क्षेत्र में डटे हुए युद्ध के अभिलाषी इस स्वजनसमुदाय को देखकर मेरे अंग शिथिल हुए जा रहे हैं और मुख सूखा जा रहा है तथा मेरे शरीर में कम्प एवं रोमांच हो रहा है॥28वें का उत्तरार्ध और 29॥गाण्डीवं स्रंसते हस्तात्वक्चैव परिदह्यते ।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥
gāṇḍīvaṅ sraṅsatē hastāttvakcaiva paridahyatē.
na ca śaknōmyavasthātuṅ bhramatīva ca mē manaḥ৷৷1.30৷৷भावार्थ : हाथ से गांडीव धनुष गिर रहा है और त्वचा भी बहुत जल रही है तथा मेरा मन भ्रमित-सा हो रहा है, इसलिए मैं खड़ा रहने को भी समर्थ नहीं हूँ॥30॥निमित्तानि च पश्यामि विपरीतानि केशव ।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥
nimittāni ca paśyāmi viparītāni kēśava.
na ca śrēyō.nupaśyāmi hatvā svajanamāhavē৷৷1.31৷৷भावार्थ :  हे केशव! मैं लक्षणों को भी विपरीत ही देख रहा हूँ तथा युद्ध में स्वजन-समुदाय को मारकर कल्याण भी नहीं देखता॥31॥न काङ्‍क्षे विजयं कृष्ण न च राज्यं सुखानि च ।
किं नो राज्येन गोविंद किं भोगैर्जीवितेन वा ॥
na kāṅkṣē vijayaṅ kṛṣṇa na ca rājyaṅ sukhāni ca.
kiṅ nō rājyēna gōvinda kiṅ bhōgairjīvitēna vā৷৷1.32৷৷भावार्थ : हे कृष्ण! मैं न तो विजय चाहता हूँ और न राज्य तथा सुखों को ही। हे गोविंद! हमें ऐसे राज्य से क्या प्रयोजन है अथवा ऐसे भोगों से और जीवन से भी क्या लाभ है?॥32॥येषामर्थे काङक्षितं नो राज्यं भोगाः सुखानि च ।
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥
yēṣāmarthē kāṅkṣitaṅ nō rājyaṅ bhōgāḥ sukhāni ca.
ta imē.vasthitā yuddhē prāṇāṅstyaktvā dhanāni ca৷৷1.33৷৷भावार्थ : हमें जिनके लिए राज्य, भोग और सुखादि अभीष्ट हैं, वे ही ये सब धन और जीवन की आशा को त्यागकर युद्ध में खड़े हैं॥33॥आचार्याः पितरः पुत्रास्तथैव च पितामहाः ।
मातुलाः श्वशुराः पौत्राः श्यालाः संबंधिनस्तथा ॥
ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ.
mātulāḥ ścaśurāḥ pautrāḥ śyālāḥ sambandhinastathā৷৷1.34৷৷भावार्थ : गुरुजन, ताऊ-चाचे, लड़के और उसी प्रकार दादे, मामे, ससुर, पौत्र, साले तथा और भी संबंधी लोग हैं ॥34॥एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥
ētānna hantumicchāmi ghnatō.pi madhusūdana.
api trailōkyarājyasya hētōḥ kiṅ nu mahīkṛtē৷৷1.35৷৷भावार्थ : हे मधुसूदन! मुझे मारने पर भी अथवा तीनों लोकों के राज्य के लिए भी मैं इन सबको मारना नहीं चाहता, फिर पृथ्वी के लिए तो कहना ही क्या है?॥35॥निहत्य धार्तराष्ट्रान्न का प्रीतिः स्याज्जनार्दन ।
पापमेवाश्रयेदस्मान्‌ हत्वैतानाततायिनः ॥
nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana.
pāpamēvāśrayēdasmānhatvaitānātatāyinaḥ৷৷1.36৷৷भावार्थ : हे जनार्दन! धृतराष्ट्र के पुत्रों को मारकर हमें क्या प्रसन्नता होगी? इन आततायियों को मारकर तो हमें पाप ही लगेगा॥36॥तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्‌ ।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥
tasmānnārhā vayaṅ hantuṅ dhārtarāṣṭrānsvabāndhavān.
svajanaṅ hi kathaṅ hatvā sukhinaḥ syāma mādhava৷৷1.37৷৷भावार्थ : अतएव हे माधव! अपने ही बान्धव धृतराष्ट्र के पुत्रों को मारने के लिए हम योग्य नहीं हैं क्योंकि अपने ही कुटुम्ब को मारकर हम कैसे सुखी होंगे?॥37॥यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्‌ ॥
yadyapyētē na paśyanti lōbhōpahatacētasaḥ.
kulakṣayakṛtaṅ dōṣaṅ mitradrōhē ca pātakam৷৷1.38৷৷
कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्‌ ।
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥
kathaṅ na jñēyamasmābhiḥ pāpādasmānnivartitum.
kulakṣayakṛtaṅ dōṣaṅ prapaśyadbhirjanārdana৷৷1.39৷৷भावार्थ : यद्यपि लोभ से भ्रष्टचित्त हुए ये लोग कुल के नाश से उत्पन्न दोष को और मित्रों से विरोध करने में पाप को नहीं देखते, तो भी हे जनार्दन! कुल के नाश से उत्पन्न दोष को जानने वाले हम लोगों को इस पाप से हटने के लिए क्यों नहीं विचार करना चाहिए?॥38-39॥कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः ।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥
kulakṣayē praṇaśyanti kuladharmāḥ sanātanāḥ.
dharmē naṣṭē kulaṅ kṛtsnamadharmō.bhibhavatyuta৷৷1.40৷৷भावार्थ : कुल के नाश से सनातन कुल-धर्म नष्ट हो जाते हैं तथा धर्म का नाश हो जाने पर सम्पूर्ण कुल में पाप भी बहुत फैल जाता है॥40॥अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः ।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसंकरः ॥
adharmābhibhavātkṛṣṇa praduṣyanti kulastriyaḥ.
strīṣu duṣṭāsu vārṣṇēya jāyatē varṇasaṅkaraḥ৷৷1.41৷৷भावार्थ : हे कृष्ण! पाप के अधिक बढ़ जाने से कुल की स्त्रियाँ अत्यन्त दूषित हो जाती हैं और हे वार्ष्णेय! स्त्रियों के दूषित हो जाने पर वर्णसंकर उत्पन्न होता है॥41॥संकरो नरकायैव कुलघ्नानां कुलस्य च ।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥
saṅkarō narakāyaiva kulaghnānāṅ kulasya ca.
patanti pitarō hyēṣāṅ luptapiṇḍōdakakriyāḥ৷৷1.42৷৷भावार्थ : वर्णसंकर कुलघातियों को और कुल को नरक में ले जाने के लिए ही होता है। लुप्त हुई पिण्ड और जल की क्रिया वाले अर्थात श्राद्ध और तर्पण से वंचित इनके पितर लोग भी अधोगति को प्राप्त होते हैं॥42॥दोषैरेतैः कुलघ्नानां वर्णसंकरकारकैः ।
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥
dōṣairētaiḥ kulaghnānāṅ varṇasaṅkarakārakaiḥ.
utsādyantē jātidharmāḥ kuladharmāśca śāśvatāḥ৷৷1.43৷৷भावार्थ : इन वर्णसंकरकारक दोषों से कुलघातियों के सनातन कुल-धर्म और जाति-धर्म नष्ट हो जाते हैं॥43॥उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।
नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥
utsannakuladharmāṇāṅ manuṣyāṇāṅ janārdana.
narakē.niyataṅ vāsō bhavatītyanuśuśruma৷৷1.44৷৷भावार्थ : हे जनार्दन! जिनका कुल-धर्म नष्ट हो गया है, ऐसे मनुष्यों का अनिश्चितकाल तक नरक में वास होता है, ऐसा हम सुनते आए हैं॥44॥अहो बत महत्पापं कर्तुं व्यवसिता वयम्‌ ।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥
ahō bata mahatpāpaṅ kartuṅ vyavasitā vayam.
yadrājyasukhalōbhēna hantuṅ svajanamudyatāḥ৷৷1.45৷৷भावार्थ : हा! शोक! हम लोग बुद्धिमान होकर भी महान पाप करने को तैयार हो गए हैं, जो राज्य और सुख के लोभ से स्वजनों को मारने के लिए उद्यत हो गए हैं॥45॥यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः ।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्‌ ॥
yadi māmapratīkāramaśastraṅ śastrapāṇayaḥ.
dhārtarāṣṭrā raṇē hanyustanmē kṣēmataraṅ bhavēt৷৷1.46৷৷भावार्थ : यदि मुझ शस्त्ररहित एवं सामना न करने वाले को शस्त्र हाथ में लिए हुए धृतराष्ट्र के पुत्र रण में मार डालें तो वह मारना भी मेरे लिए अधिक कल्याणकारक होगा॥46॥
संजय उवाचएवमुक्त्वार्जुनः सङ्‍ख्ये रथोपस्थ उपाविशत्‌ ।
विसृज्य सशरं चापं शोकसंविग्नमानसः ॥
sañjaya uvāca
ēvamuktvā.rjunaḥ saṅkhyē rathōpastha upāviśat.
visṛjya saśaraṅ cāpaṅ śōkasaṅvignamānasaḥ৷৷1.47৷৷
भावार्थ : संजय बोले- रणभूमि में शोक से उद्विग्न मन वाले अर्जुन इस प्रकार कहकर, बाणसहित धनुष को त्यागकर रथ के पिछले भाग में बैठ गए॥47॥
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे 
श्रीकृष्णार्जुनसंवादेऽर्जुनविषादयोगो नाम प्रथमोऽध्यायः। ॥1॥
Web Title: Bhagwat Gita Chapter 1| Hindi Bhagwat Gita Chapter 1 | Bhagwat Gita Chapter 1 In Hindi | Bhagwat Gita Updesh | अर्जुनविषादयोग | गीता के श्लोक | भगवत गीता | गीता सार

Other Famous Complete Series:

Geeta Saar | Gita Saar | Bhagavad Gita Summary | Gita Rahasya


I recall that in 1966 when we came to live in Raipur – I found a new Mentors. Swami Atmanand ji of Vivekanand Ashram and Swami Pranavanand ji. Swami Atmanand ji had a session Tape recorded every week on Gita Bhashya and he also presided over our Elocution and DEbate competitions and guided us young speakers.

Swami Pranavanandji’s Yoga classes would start at 530 am so I had to begin walking from my home in Budhapara at 430 after having my warm water/ cold water bath. He taught us Yoga, Dhyan (meditation) and made us sing some Bhajans too.

I was initiated into reading Gita by Dr. Deolalikar at Bhopal who was President of Maharashtra Mandal and would make me recite Chapter 2 certain Shlokas describing the “STHITPRDNYA” . He would sometimes tell me the meanings. This was from Year 1963 to 66. I won a competition of Shloka recital in the year 1965 when I had lost my father to Heart and other ailments.,

WHAT IS THE GEETA SAAR AND BHAGAVAD GITA SUMMARY?

Mystery of Bhagavad Gita in just two words!

Questioner: Why did Lord Krishna tell Arjuna to fight the battle of Mahabharata?

Dadashri: At that moment Lord Krishna was the nimit for these words. Arjuna was overcome with worldly attachment. In spite of having the duty (dharma) of a Kshatriya (those meant to perform the role of a warrior), he was overcome with attachment (moha) for his brothers and teachers who were posing as his enemies. To remove this delusion, Lord Krishna cautioned Arjuna and said, “Remove your illusion. Come to Your dharma. Be the Self. Do not become the doer or the non-doer of karma.” Lord Krishna knew vyavasthit and so whatever He uttered was within the laws of vyavasthit, but people do not understand this and so they question why the Lord being a Gnani would say, “Kill them all.” This instruction was applicable for that moment, but it was not an instruction for the duration of his entire life. Seeing all his relatives around him, Arjuna was overcome with attachment and affection. Lord Krishna knew that his attachment was temporary and that is why Lord Krishna spoke to him as a nimit (not the owner of the words). He told Arjuna, “You are a Kshatriya and your parmanus (prakruti‘s constitution) are such that they will not refrain from fighting. This I can see in my Gnan that your vyavasthit is thus. Therefore, do not have this false attachment (moha). In order to kill, carry out your actions without attachment. Do not have this ego of, ‘I am killing all these people.’

kirshna-neminath

Lord Krishna had attained a divine inner vision (divyachakshu) from Lord Neminath and only thereafter did He give instruction in the Gita.

Lord Krishna is trying to say only two words in the Gita. People cannot understand those two words and that is why he had to create the whole Gita and just to understand the Gita, people have written commentaries. Lord Krishna, Himself says, “Only one out of a thousand people will understand the gross or overt (sthool) meaning of what I am saying in the Gita. Out of thousand such people, only one can understand the subtle (sookshma) meaning of what I am saying. Out of one thousand such people, only one can understand the subtler (sookshmatar) meaning, out of those who understand the subtler meaning, only one can understand exactly the essence (sookshmatam) of what I am saying.” (One in a trillion) Now out of three and a half billion people, who would qualify to understand what Lord Krishna was saying? Only the one, who has become Krishna himself, can say what Lord Krishna was trying to say in the two words. No one else can. Today, ‘we’ have come as Krishna so whatever work you need to get done, get it done. What did Lord Krishna mean? When a person dies, what is it that leaves when people say, “He left the body?” That, which leaves, is the ‘real thing’ and whatever is left behind is the ‘packing’. What you see with your physical eyes is the packing and the material (Soul or Atma) is within. There are varieties of packings. Some are in the form of a tree, some in the form of a donkey, some in the form of a man or a woman, etc., but the material, the content within each is the same. The packing can be in any form; it can even be rotten but a businessman is not really concerned with the outer packing, he is only concerned with the material within. Similarly, you should do the darshan of that material (the Self, the Lord) within the packing (body).

Lord Krishna says, “The ‘material’ that is within is precisely what I am; that verily is Krishna. Recognize Him and you will find what you are looking for. Otherwise, even if you sing the verses of the Gita for millions of lifetimes, you will not make any progress.” Whatever Lord Krishna is saying is conveyed in these two words: ‘packing’ and ‘material’, but these so called smart people try to find the meaning in the Gita and publish books in the process. They do not know how to extract the essence of His message and then they write volumes of commentaries and criticisms in trying to extract the essence. They do this out of their own intellectually driven agendas (swachhand) in order to gain recognition and fame. But the entire inner intent of Lord Krishna is within these two words.

When a young man is in college, his father writes him a strong letter, “You do not study and waste my money. All you do is watch movies and plays.” The son shows the letter to his friend and says, “See what my father is like? He is an animal. He is an angry man. He is an angry, greedy and a tight fisted man.” The young man says that because he does not understand what his father is saying. He cannot understand his father’s inner intent. The age difference between him and his father is only 25 years and yet he does not understand his father’s intention, so who can understand Lord Krishna’s intention after five thousand years? Who can expose Lord Krishna’s intention? Only the one who is Lord Krishna himself can do so. Who can expose Lord Mahavir‘s intent? Only Lord Mahavir himself! And the time difference between Lord Mahavir and now is 2500 years!

In the old days a son understood his father even with an age difference of twenty-five years but today one does not have the inner ability to understand what the father is really trying to convey. So how is anyone going to understand what Lord Krishna was trying to convey? There is a lot being written about the Gita but the author himself does not understand even a hair’s worth of the essence of the Gita. This is like the blind leading the blind. It is all useless. It is like that. Yet it is not wrong; it is correct but it is all comparable to a teacher of the first standard. Here with ‘us’ the talks you hear are comparable to the level of Ph.D. These commentaries on the Gita are like the teaching in the first year of school. One can only get complete information on all the scriptures from a Gnani Purush.