Bharatkhoj २५ सितम्बर २०१५ को ०५:२१ बजे

2015-09-25T05:21:02Z

Bharatkhoj २२ सितम्बर २०१५ को १२:४७ बजे

2015-09-22T12:47:17Z

बदलाव दिखाएँ

Bharatkhoj २२ सितम्बर २०१५ को ११:३० बजे

2015-09-22T11:30:40Z

बदलाव दिखाएँ

Bharatkhoj २१ सितम्बर २०१५ को १०:०३ बजे

2015-09-21T10:03:27Z

बदलाव दिखाएँ

Bharatkhoj: ' CHAPTER VIII. THE CONSTRUCTION AND THE DESTRUCTION' OF THE COSMOS. gui;a gunesu, jayante tatraiva nivisanti ca I * Mahabharata, S...' के साथ नया पन्ना बनाया

2015-09-19T13:04:10Z

' CHAPTER VIII. THE CONSTRUCTION AND THE DESTRUCTION' OF THE COSMOS. gui;a gunesu, jayante tatraiva nivisanti ca I * Mahabharata, S...' के साथ नया पन्ना बनाया

बदलाव दिखाएँ

← पुराना अवतरण		०५:२१, २५ सितम्बर २०१५ का अवतरण
पंक्ति ५,१३८:		पंक्ति ५,१३८:
	got over this difficulty of the vtfkiir'jaivda. and established the		got over this difficulty of the vtfkiir'jaivda. and established the
	doctrine that "whatever U in the Bziy, is also in the Oosmos,"		doctrine that "whatever U in the Bziy, is also in the Oosmos,"
	~~■the~~ innumerable Purusas and the Prakrti of Samkbya 1		the innumerable Purusas and the Prakrti of Samkbya 1
	philosophy have, in Vedanta, philosophy, been comprised in		philosophy have, in Vedanta, philosophy, been comprised in
	one Paramatman by the principle of Non-Dualism (admita)		one Paramatman by the principle of Non-Dualism (admita)
पंक्ति ५,१५५:		पंक्ति ५,१५५:
	is the most important difference between the Non-Dualism of		is the most important difference between the Non-Dualism of
	of the philosophy of the Absolute Self and the Gross-Non-		of the philosophy of the Absolute Self and the Gross-Non-
	Dualism (~~jadddwifa~~) of ~~Haeokel~~. The same doctrines of		Dualism (jadadvaita) of Haeckel. The same doctrines of
	Non-dualistic Vedinta have been mentioned in the ~~Glta~~ ; and		Non-dualistic Vedinta have been mentioned in the Gita ; and
	an ancient poet has summarised the Non-Dualistic Vedanta		an ancient poet has summarised the Non-Dualistic Vedanta
	philosophy very concisely as follows : —		philosophy very concisely as follows : —

	~~UoMrdhena~~ pravaksyami ~~yaduktam granthakolibhih~~ I		slokardhena pravaksyami yad uktam granthakotibhih I
	brahma ~~gatyam~~ jagan ~~mithyajivo brahmaim~~ naparah II		brahma satyam jagan mithya jivo brahmaiva naparah II

	that is, "I will explain in half a stanza the summary of a		that is, "I will explain in half a stanza the summary of a
	million books— (1) the Brahman is ~~Beal~~, {%) the world (jagat )'		million books— (1) the Brahman is Real, (2) the world (jagat )'
	that is, all the Names and Forms in the world, are ~~rmthya~~, or		that is, all the Names and Forms in the world, are mithya, or
	perishable, and (3) the Atman of a man and the Brahman are-		perishable, and (3) the Atman of a man and the Brahman are-
	fundamentally ONE and the same, and not two. " If anybody		fundamentally ONE and the same, and not two. " If anybody
	does nob appreciate the word 'mithya' in this stanza, he is quite		does nob appreciate the word 'mithya' in this stanza, he is quite
	welcome to read the third section of the stanza as 'brahmamriant		welcome to read the third section of the stanza as 'brahmamriant
	jagat satyam\ consistently witb the Brhadaranyakopanisad;-		jagat satyam consistently witb the Brhadaranyakopanisad;-
	thereby, the purport does not change at all as has beeri stated'		thereby, the purport does not change at all as has beeri stated'
	before. Nevertheless, many Vedantists enter into a fruitless		before. Nevertheless, many Vedantists enter into a fruitless
पंक्ति ५,१७८:		पंक्ति ५,१७७:
	therefore, explain here concisely what the underlying principle		therefore, explain here concisely what the underlying principle
	in this discussion, is. This discussion has come into existence-		in this discussion, is. This discussion has come into existence-
	because the word sat or satya ~~haB~~ two different meanings ; and		because the word sat or satya has two different meanings ; and
	if one first carefully considers in what meaning the word sat		if one first carefully considers in what meaning the word sat
	has been used by any particular person, no confusion will		has been used by any particular person, no confusion will
	arise ; because, everybody ~~acoepts tho~~ -"'~~jtinotion~~ that though-		arise ; because, everybody accepts the -"'distinction that though-
	the Brahman is invisible, it is ~~Reai~~ , and that though the		the Brahman is invisible, it is Real , and that though the
	Name-d and Form-ed Cosmos is visible, yet, it is ever-changing.		Name-d and Form-ed Cosmos is visible, yet, it is ever-changing.
	The ordinary meaning of the word sat or satya is : (1) that		The ordinary meaning of the word sat or satya is : (1) that
	~~whioh~~ is, at the moment, actually visible to the eyes, that is		which is, at the moment, actually visible to the eyes, that is
	to say, perceptible (whether this visit's appearance of it,,		to say, perceptible (whether this visit's appearance of it,,
	does or does not change to-morrow) ; and the other meaning of		does or does not change to-morrow) ; and the other meaning of
	that word is : (2) that of which the nature always remains the		that word is : (2) that of which the nature always remains the
	same, and never changes, notwithstanding that it is invisible-		same, and never changes, notwithstanding that it is invisible-
	to the eyes, i e., imperceptible. Those who ~~aooBpt~~ the first		to the eyes, i e., imperceptible. Those who accept the first
	meaning say, that the Name-d and Form-ed world ~~whioh~~ is.		meaning say, that the Name-d and Form-ed world which is.


पंक्ति ५,१९७:		पंक्ति ५,१९६:
	THE PHILOSOPHY OF. THE ABSOLUTE SELF 337		THE PHILOSOPHY OF. THE ABSOLUTE SELF 337

	visible to the eyes is satya (visible) and that the ~~Parabrahraan~~		visible to the eyes is satya (visible) and that the Parabrahman
	is just the opposite, that is, it is not visible to the eyes and		is just the opposite, that is, it is not visible to the eyes and
	therefore, asat or asatya (invisible). ~~Fop~~ instance, in the		therefore, asat or asatya (invisible). For instance, in the
	Taittirlyopanisad, the visible world has been called 'sat', and		Taittirlyopanisad, the visible world has been called 'sat', and
	that which is beyond the visible world, has been ~~oalled~~ ' tyai '		that which is beyond the visible world, has been called ' tyai '
	(THAT, that is, which is beyond) or 'anrta ' (invisible to the		(THAT, that is, which is beyond) or 'anrta ' (invisible to the
	eyes) ; and the Brahman is described by saying that that		eyes) ; and the Brahman is described by saying that that
	substance which was in ~~existenca~~ at the ~~commancemant~~ of the		substance which was in existence at the commencement of the
	world has bacoma two-fold as follows:— "~~sicca tyaccfibh wat \~~		world has bacoma two-fold as follows:— "sacca tyaccabhavat I
	niruktam ~~alniniktam~~ ca I nilayanam ~~canilw/anaiii~~ ca I ~~vijaanan~~		niruktam caniruktam ca I nilayanam canilayanam ca I vijnanam
	~~cavijUanam~~ ca~~\ satyani~~ canrtam ~~ci\~~" (Tai. 2 6), that is: "It		cavijnanam ca I satyam canrtam ca I" (Tai. 2 6), that is: "It
	became " sat (visible to the eyes) and That (which is beyond) ;		became " sat (visible to the eyes) and That (which is beyond) ;
	describable and indescribable; dependant and independent;		describable and indescribable; dependant and independent;
पंक्ति ५,२२१:		पंक्ति ५,२२०:
	meaning. In the same way, it is ultimately said that " asadva		meaning. In the same way, it is ultimately said that " asadva
	idam agra asit", that is, "this world was as 2t (Brahman) in		idam agra asit", that is, "this world was as 2t (Brahman) in
	the beginning" ; and, a3 stated in the ~~Jjtg~~-Veda (10. 129. 4), the		the beginning" ; and, a3 stated in the Rg-Veda (10. 129. 4), the
	sat, that is, the Name-d and Form-ed perceptible world, is said		sat, that is, the Name-d and Form-ed perceptible world, is said
	to have subsequently grown out of it (Tai. 2. 7). From this,		to have subsequently grown out of it (Tai. 2. 7). From this,
पंक्ति ५,२३४:		पंक्ति ५,२३३:
	sat or satya and call the Name-d and Form-ed Maya, aiat or		sat or satya and call the Name-d and Form-ed Maya, aiat or
	asatya, i. e., perishable. For instance, there is a description in		asatya, i. e., perishable. For instance, there is a description in
	the ~~Chandogya~~ that: "~~saddva~~ saumyedam agra asit		the Chandogyopanisad that: "sadeva saumyedam agra asit
	katham asatah sajjayeta", that is, "0 my son 1 this world was		katham asatah sajjayeta", that is, "O my son ! this world was
	43-44		43-44

Karma Yoga Sastra Vol-1 (229) - अवतरण इतिहास

Bharatkhoj २५ सितम्बर २०१५ को ०५:२१ बजे

Bharatkhoj २२ सितम्बर २०१५ को १२:४७ बजे

Bharatkhoj २२ सितम्बर २०१५ को ११:३० बजे

Bharatkhoj २१ सितम्बर २०१५ को १०:०३ बजे

Bharatkhoj: ' CHAPTER VIII. THE CONSTRUCTION AND THE DESTRUCTION' OF THE COSMOS. gui;a gunesu, jayante tatraiva nivisanti ca I * Mahabharata, S...' के साथ नया पन्ना बनाया