#sankhyayoga

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सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः। एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्।।5.4।। भगवद्गीता Snakhyayogau prithagbalah pravadanti na panditah. Ekampyasthitah samyagubhayorvindate phalam. - 5.4, Bhagwad Gita Meaning: Children, not the learned, speak of Sankhya (Jnana Yoga) and Yoga (Karma Yoga) as distinct; he who is firmly set in one, attans the fruit of both. #sankhyaphilosophy #sankhyadarshan #sankhyayoga #philosophy #indianphilosophy #yogaphilosophy #sagekapila #kapilarishi #adwaityogaschool https://www.instagram.com/p/Co4ppJTPFw0/?igshid=NGJjMDIxMWI=

[prabhatprakashan12]

श्रीमद्भागवत गीता की व्याख्या

Interpretations Of The Shrimad Bhagwat Gita

भगवत गीता क्या है?

गीता हिंदू धर्म की पवित्र रचनाओं में से एक है जो कई भागवत गीता श्लोकों में जीवन का सार समाहित करती है। इसमें मनुष्य को जीवन जीने का उचित तरीका सिखाया गया है। इस पुस्तक के अनुसार कर्म ही मनुष्य का सबसे महत्वपूर्ण धर्म है। इस जीवन में हमें अपने प्रयासों का फल मिलता है। महाभारत युद्ध के दौरान श्री कृष्ण ने अर्जुन को भगवत गीता का ज्ञान दिया था।

यह लड़ाई का वह बिंदु था जब अर्जुन अपने प्रतिद्वंद्वी पर हमला करने में असमर्थ था क्योंकि वह अपने गुरु और दादा का सामना कर रहा था, जिनका वह बहुत सम्मान करता था।

उस समय चिंतित और परेशान अर्जुन को सीधा रास्ता दिखाने के लिए श्री कृष्ण अपने असली रूप विष्णु जी के रूप में प्रकट हुए और उन्हें गीता का ज्ञान दिया। इसे द्वापर काल के नाम से जाना जाता है। द्वापर से लाखों वर्ष पहले भगवान विष्णु ने सूर्य देव को भगवत गीता का पाठ सुनाया था। तब सूर्य देव ने अपनी विशेषज्ञता मनु को प्रदान की, जो अब भी संशय में थे। सुवाकु को इस ज्ञान भूमि की पूर्ति मनु से प्राप्त हुई। सुवाकु ने इसे राज्य के ऋषियों के सामने प्रस्तुत किया।

इसी तरह, यह जानकारी एक से दूसरे तक पहुंचाई गई। यह ज्ञान लंबे समय तक विलुप्त हो गया था, लेकिन द्वापर युग में यह फिर से प्रकट हुआ जब कृष्ण ने अर्जुन को गीता सार का ज्ञान दिया। हम सभी के पास गीता पुस्तकों के आकार में हिंदी संग्रह में भागवत गीता श्लोक हैं।

भगवत गीता किसने लिखी है?

भगवत गीता, भारतीय धर्मशास्त्र की प्रमुख ग्रंथों में से एक है जो महाभारत के भीष्म पर्व के अंतर्गत संवाद के रूप में प्रस्तुत है। इस ग्रंथ का अन्तर्भूत विषय धर्म, कर्म, ज्ञान, भक्ति और भाग्य से संबंधित है। यह ग्रंथ एक युद्ध के दिनों में अर्जुन नामक राजपुत्र और भगवान श्रीकृष्ण के बीच हुए संवाद के रूप में प्रस्तुत किया गया है।

भगवत गीता को आदि शंकराचार्य ने अपने ग्रंथ "भगवद्गीताभाष्य" में प्रथम बार उद्धृत किया था। इसके बाद इसे वेदव्यास जी द्वारा रचित महाभारत में शामिल किया गया। वेदव्यास, महाभारत के लेखक माने जाते हैं जिन्होंने इस महाकाव्य को संवाद, कथा और उपाख्यानों से भर दिया था।

भगवत गीता में श्रीकृष्ण ने अर्जुन को अध्यात्मिक ज्ञान और अर्थात् ध���्म, कर्म, भक्ति और ज्ञान के विभिन्न पहलुओं का उपदेश दिया था। गीता के द्वारा मानवता को समझाने, उसके जीवन को दिशा देने और उसे धार्मिक एवं आध्यात्मिक सफलता की प्राप्ति के मार्ग को जानने का अद्भुत साधना मिलता है।

Read more: prabhat prakashan

भगवत गीता भारतीय संस्कृति का एक महत्वपूर्ण धार्मिक ग्रंथ है जो विभिन्न अनुयायियों, धर्मग्रंथों, विचारधाराओं, और सम्प्रदायों में व्यापक सम्मान प्राप्त करता है। इसे अनगिनत भाषाओं में अनुवादित किया गया है और विश्व भर में इसके प्रचार-प्रसार से लाखों लोगों को धार्मिक और आध्यात्मिक अनुभव का आदर्श मिला है।

भगवत गीता में कुल मिलाकर 700 श्लोक हैं। यह श्लोक ग्रंथ के विभिन्न अध्यायों में बिखरे हुए हैं, और इनमें भगवान श्रीकृष्ण ने अर्जुन को विभिन्न विषयों पर उपदेश और सवालों का समाधान दिया है। गीता के श्लोक धर्म, ज्ञान, भक्ति, कर्म, समर्थन, स्वधर्म, और आध्यात्मिक ज्ञान जैसे विभिन्न मुद्दों पर ��िचार करने का अवसर प्रदान करते हैं। भगवत गीता को समझने और इसके उपदेशों को अपने जीवन में अमल करने से मानवता को जीवन का सही मार्ग प्राप्त होता है।

भगवत गीता के हर अध्याय का अलग-अलग नाम है। गीता के संपूर्ण 18 अध्यायों के नाम निम्नलिखित हैं:

अर्जुनविषादयोग - Arjuna Vishadayoga

सांख्ययोग - Sankhyayoga

कर्मयोग - Karmayoga

ज्ञानयोग - Jnānayoga

कर्मसन्न्यासयोग - Karmasannyāsayoga

आत्मसंयमयोग - Ātmasanyamayoga

ज्ञानविज्ञानयोग - Jnānavijñānayoga

अक्षरब्रह्मयोग - Akṣarabrahmayoga

राजविद्याराजगुह्ययोग - Rājavidyārājaguhya Yoga

विभूतियोग - Vibhūtiyoga

विश्वरूपदर्शनयोग - Viśvarūpadarśanayoga

भक्तियोग - Bhakti Yoga

क्षेत्रक्षेत्रज्ञविभागयोग - Kṣetrakṣetrajñavibhāgayoga

गुणत्रयविभागयोग - Guṇatrayavibhāgayoga

पुरुषोत्तमयोग - Puruṣottamayoga

दैवासुरसम्पद्विभागयोग - Daivāsurasampadvibhāgayoga

श्रद्धात्रयविभागयोग - Śraddhātrayavibhāgayoga

मोक्षसंन्यासयोग - Mokṣasannyāsayoga

Read more :Interpretations Of The Shrimad Bhagwat Gita

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Goddess Video by @freelancemedia.guru. Bodyart I did for Elements project - In contemplation of our relationship to the 5 great elements, we must therefore understand the principle of Shakti. The Vedanta which is the world's oldest recorded human philosophy describes the symbiosis of spirit and matter. Spirit is consciousness (purusha), and therefore the spirit wills. Matter is energy (Shakti) but moreso a kind of power. Shakti is power. The powerful forces around us we cannot control. Mother Nature or the MOTHER of nature is said here to be known as Durga or Parvati in one of three aspects of the Goddess according to ancient human records called the Puranas. Mother Nature supplies our necessities as well as our undesired karmic reactions in the wheel of samsara. As humans we attempt to control Nature, but rather we are at the mercy of a Goddess with inconceivable powers. The 5 gross elements: earth, air, ether, water, fire. The 3 subtle elements: mind intelligence and ego, comprise the external material universe known as 'prakriti', although consciousness is superior to dull matter because we make use of the elements, still we are subjected to very submissive relationship with the overall powerful force of nature herself. #thinkdeep #themoreyouknow🌈 #durga #parvati #devi #yogiofinstagram #mystical #artist #visionaryart #sankhyayoga #bodypainting #sdmodel #sdphotographer #burningman #indialove #bollywood #jaimatadi #natyasastra #drama #photostory #legends #costume #cosplay #bodypaint #universe #setdesign #mindovermatter #bohemian #bodyart #lanachromium (at San Diego, California)

[yoginionline-blog]

Bhagavad Gita Malayalam | Sankhya Yogam | Part 2

[sthita-prajna]

Bhagavad Gita 3.4:

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते | न च संन्यसनादेव सिद्धिं समधिगच्छति || 4|| 

One cannot achieve freedom from karmic reactions by merely abstaining from work, nor can one attain perfection of knowledge by mere physical renunciation.

Commentary

The first line of this verse refers to the karma yogi (follower of the discipline of work), and the second line refers to thesānkhya yogi (follower of the discipline of knowledge).

In the first line, Shree Krishna says that mere abstinence from work does not result in a state of freedom from karmic reactions. The mind continues to engage in fruitive thoughts, and since mental work is also a form of karma, it binds one in karmic reactions, just as physical work does. A true karma yogi must learn to work without any attachment to the fruits of actions. This requires cultivation of knowledge in the intellect. Hence, philosophic knowledge is also necessary for success in karma yoga.

In the second line, Shree Krishna declares that the sānkhya yogi cannot attain the state of knowledge merely by renouncing the world and becoming a monk. One may give up the physical objects of the senses, but true knowledge cannot awaken as long as the mind remains impure. The mind has a tendency to repeat its previous thoughts. Such repetition creates a channel within the mind, and new thoughts flow irresistibly in the same direction. Out of previous habit, the materially contaminated mind keeps running in the direction of anxiety, stress, fear, hatred, envy, attachment, and the whole gamut of material emotions. Thus, realized knowledge will not appear in an impure heart by mere physical renunciation. It must be accompanied by congruent action that purifies the mind and intellect. Therefore, action is also necessary for success in sānkhya yoga.

It is said that devotion without philosophy is sentimentality, and philosophy without devotion is intellectual speculation. Action and knowledge are necessary in both karma yoga and sānkhya yoga. It is only their proportion that varies, creating the difference between the two paths.

Source:

http://www.holy-bhagavad-gita.org/chapter/3/verse/4

Bhagavad Gita: The song of God (-Swami Mukundananda)

[bhagvadgita]

Verse 2.39 Sankhya Yoga

esa te 'bhihita sankhye buddhir yoge tv imam srnu  buddhya yukto yaya partha karma-bandham prahasyasi

This which has been taught to thee, is wisdom Sankhya Yoga. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, thou shalt cast off the bonds of action!

According to the Nirukti, or the Vedic dictionary, sankhya refers to that philosophy which describes the real nature of the soul. All individuals are eternal; they were individuals in the past, they are individuals in the present, and they will continue to remain individuals in the future, because all of us are individual souls eternally, and we simply change our bodily dress in different manners. But, actually, we keep our individuality even after liberation from the bondage of material dress. An analytical study of the soul and the body has been very graphically explained by Lord Krsna. This descriptive knowledge of the soul and the body from different angles of vision has been described here as sankhya.

 The sankhya philosophy was also expounded in the Srimad-Bhagavatam by Kapila, the incarnation of Lord Krsna, who explained it to His mother, Devahuti. It is clearly explained by him that the Purusa, or the Supreme Lord, is active and that He creates by looking over the prakrti. The description in the Vedas indicates that the Lord glanced over the prakrti, or nature, and impregnated it with atomic individual souls. All these individuals are working in the material world for sense gratification, and under the spell of material energy they are thinking of being enjoyers. This mentality is dragged to the last point of liberation when the living entity wants to become one with the Lord. This is the last snare of maya or sense gratificatory illusion, and it is only after many, many births of such sense gratificatory activities that a great soul surrenders unto God, thereby fulfilling the search after the ultimate truth. 

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इस महर्षि ने दिया गीताज्ञान वो भी श्रीकृष्ण से पहले, जानेें कौन थे वो| ...

इस महर्षि ने दिया गीताज्ञान वो भी श्रीकृष्ण से पहले, जानेें कौन थे वो | Divine Tales | EP-65 आइये जानते हैं उन महर्षि के बारे में जिन्होंने गीता के योग के बारे में संसार को प्राम्भरिक ज्ञान एवं उपदेश दिया। ये वीडियो उन महर्षि की गाथा बताता है जिसके लिए श्रीकृष्ण स्वयं अर्जुन से महाभारत युद्ध से पहले गीता सार में बताते हैं और उनकी भारतीय योग में महत्वपूर्ण स्थान सिद्ध करते हैं। चलिए देखते हैं ये एपिसोड । इसी तरह के वीडियोस देखने के लिए अभी सब्सक्राइब करें ------------------------------------------------------------------------------- Youtube : https://tinyurl.com/dashadisha-youtube Pinterest : https://tinyurl.com/dashadisha-pinterest Instagram : https://tinyurl.com/dashadisha-instagram Twitter : https://tinyurl.com/dashadisha-twitter Facebook : https://tinyurl.com/dashadisha-facebook Giphy : https://tinyurl.com/dashadisha-giphy Mix : https://tinyurl.com/dashadisha-mix Tumblr : https://tinyurl.com/dashadisha-tumblr

[bhagvadgita]

Verse 2.38 Yoga of Equanimity

sukha-duhkhe same krtva labhalabhau jayajayau  tato yuddhaya yujyasva naivam papam avapsyasi

 Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle for the sake of battle; thus thou shalt not incur sin.

There is no consideration of happiness or distress, profit or gain, victory or defeat in the activities of God consciousness. That everything should be performed for the sake of God is transcendental consciousness; so there is no reaction to material activities. He who acts for his own sense gratification, either in goodness or in passion, is subject to the reaction, good or bad.  The attribute of equanimity is absolute freedom from elation and despondency. Giving up all notions of what is pleasurable, being equipoised by whatever comes of its own accord and remaining completely surrendered to one's God consciousness, ones is no longer obliged to anyone, nor is he a debtor to anyone, as one is in the ordinary course of activities. It is said:

 devarsi-bhutapta-nrnam pitrnam na kinkaro nayam rni ca rajan; sarvatmana yah saranam saranyam gato mukundam parihrtya kartam (Bhag. 11.5.41)

"Anyone who has completely surrendered unto God, giving up all other duties, is no longer a debtor, nor is he obliged to anyone--not the demigods, nor the sages, nor the people in general, nor kinsmen, nor humanity, nor forefathers." 

[bhagvadgita]

Verse 2.37 Sankhya Yoga

hato va prapsyasi svargam jitva va bhoksyase mahim  tasmad uttistha kaunteya yuddhaya krta-niscayah

 Slain, thou wilt obtain heaven; victorious, thou wilt enjoy the earth; therefore, stand up, O son of Kunti, and fight with resolve!

[bhagvadgita]

Verse 2.36 Sankhya Yoga

avacya-vadams ca bahun vadisyanti tavahitah  nindantah tava samarthyam tato duhkhataram nu kim

 Your enemies will also, cavilling at your power, scorn your abilities and speak many abusive words. What could be more painful than this!

Not only would Arjuna's estimation wane in the assembly of mighty warriors but here Lord Krishna uses the word nindantah meaning to vilify. Arjuna's enemies such as Duryodhana would say many unbecoming things about him, and Karna would smirkingly add that although Arjuna was very valiant in the past now fearing our might he has become feeble- hearted and so he expeditiously leaves the battlefield like a coward to save his own life. He asks Arjuna what can be more painful than this?

[bhagvadgita]

Verse 2.35 Sankhya Yoga

bhayad ranad uparatam mamsyante tvam maha-rathah  yesam ca tvam bahu-mato bhutva yasyasi laghavam

 The great charioteers will think that thou hast withdrawn from the battle through fear; and thou wilt be held a coward by them who have thought much of thee earlier.

Whereas Arjuna had been know as a mighty warrior and renown hero, a worthy opponent for any of the valiant warriors of the Kauravas such as Karna, Duryodhana etc. If Arjuna were to retire from the fight on the eve of battle they would all consider him a coward and they immediately would assume that Arjuna had abstained from battle due to feeling dread at their prowess. For Arjuna to think that he would be vindicated by his abstention from battle by motives of fraternity and familial ties would be wrong for these sentiments are not considered sanctions for heroes towards belligerents.

[bhagvadgita]

Verse 2.34 Sankhya Yoga

akirtim capi bhutani kathayisyanti te 'vyayam  sambhavitasya cakirtir maranad atiricyate

 People, too, will recount thy everlasting dishonour; and to one who has been honoured, dishonour is worse than death.

Not only will happiness and fame elude him if he disregards his duty as a ksatriya but the world opinion of those competent to judge and those incompetent as well will chastise him and speak of his act of disgrace, public and privately. Lord Krishna is telling him that forever history will brand him for cowardice, and  for a person of honour possessing the qualities of heroism, determination, puissance, courage etc. which are all contrary to cowardice to have to accept infamy is worse than death. If he was to acquire disgrace of this kind death for him would certainly be much better. 

[bhagvadgita]

Verse 2.33 Sankhya Yoga

atha cet tvam imam dharmyam sangramam na karisyasi  tatah sva-dharmam kirtim ca hitva papam avapsyasi

But, if thou wilt not fight in this righteous war, then, having abandoned thine duty and fame, thou shalt incur sin.

Arjuna was a famous fighter, and he attained fame by fighting many great demigods, including even Lord Siva. After fighting and defeating Lord Siva in the dress of a hunter, Arjuna pleased the lord and received as a reward a weapon called pasupata-astra. Everyone knew that he was a great warrior. Even Dronacarya gave him benedictions and awarded him the special weapon by which he could kill even his teacher. So he was credited with valor by many, including his adopted father Indra, the heavenly king. But if he abandoned the battle, he would not only neglect his specific duty as a ksatriya, but he would lose all his fame and good name and thus live a hellish life thereafter.

[bhagvadgita]

Verse 2.32 Sankhya Yoga

yadrcchaya copapannam svarga-dvaram apavrtam  sukhinah ksatriyah partha labhante yuddham idrsam

 Happy are the Kshatriyas, O Arjuna, who are called upon to fight in such a battle to save Dharma, that comes of itself as an open door to heaven!

Normally one achieves well being after great effort whereas Arjuna is able to achieve it without any effort. This is indicated by the words yadrcchaya upapannam (arrived at on its own accord). It is only the most fortunate among ksatriyas who get such unsolicited opportunities without effort. For a ksatriya who fights bravely war brings fame and opulence in this life and the next. By engaging in battle for a righteous cause exhibiting outstanding valour one's glory is guaranteed. But what happens to those who are slain? Here Lord Krishna confirms that for the valorous who fall in battle there is an open door directly to the heavenly planets the same as for the yogis who fall short of achieving liberation.